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m
TEUTONIC MYTHOLOGY
T
JACOB GRIMM,
^ ^ ■.
TEUTONIC MYTHOLOGY
BY
JACOB GRIMM.
TRANSLATED FROM THE FOURTH EDITION
WITH
NOTES AND APPENDIX
BY
JAMES STEVEN STALLYBRASS.
VOL. IV.
LONDON: GEOllGE BELL & SONS, YOKK STREET,
COVENT GAKDEN.
1888.
SEP 1908
liutlcr .t Tanner.
The Sclwootl l*rintinii Works,
Frame, mid lomlun.
« • •
• • • •
• • • • •
• • •
ft • • ft • '
CONTENTS
VOL. IV.
PAGE
SUPPLEMENT [Collected from the Authors post-
humoxis Notes, bj Pi-of. E. H. Meyer of
Berlin] :
To the Text 1277
To the Author's Preface in Vol. III. . . . 1699
APPENDIX by the Author:
Anglo-Saxon Genealogies ...... 1709
Superstitions ........ 1787
Spells 1849
INDEX 1871
- Q
CHAPTER I.
INTRODUCTION.
p. 1, note] Paul. Diac. still uses heathen in the sense of rustic!
(Pertz, Arcliiv 7, 331.). demo beidanin commane, Diut. 1, 504^.
The abbrev. form heid occurs even before Luther : Jteide rhy.
leide^ G. Abent. 2, 67. dieser zeginer oder heit, Keller^ Fast-
nachts-sp. p. 823 (like our cluid for MHG. kristen, OHG.
christani); yet the true genitive is retained in Chr. Weise's Erz-
narre 190: des jungen heideris los werden. Favorite epithets
of the heathen are " wild, fierce, grim " : wild heathen, wild
men of the wild heath, Anegenge 23, 61. conf. Rabenschl. 1080.
Neifen 14, 6. MsH. 1, 152^ die ivaotendigen heiden, Kaiser-
chr. 951. More freq. die iiheJen heiden, Diemer 158, 18. 162,2.
Morolt 376 seq. die hosen \\., Diemer 170, 24. 179, 17. der
i'lbele h., Pantal. 1034. der vil arge h. 1847. den h. gramen,
Servat. 148 (per contra, hypocrita is transl. dunni cristani, Diut.
1,239^). Also "dogs," as in Judith 134,39: ]7one hae^enan
hund. Olaf Tryggv. saga, cap. 68 : himd-\\Q\dimn. Svenske
vis : hednings-Zrinid!. Mor. 418 : den heidenschen hunt. In
Willeh. 58, 16 the Sarrazin ride on dogs and liogs. Gradually
milder terms are used: dat domme heidine, Maerl. 3, 128. des
gelouhen geste (strangers to faith), Tiirl. Wh. 15=^. heidinen die
sunder ewe (without law) lebeten, Roth. 475. People do not like
to be taken for heathens : so bin ich niht ein lieiden, MsII. 1, 42^^.
als ich waere ein heiden 45^. Yet there is pity for them : swie
sie waren heiden, och was zerharmen umbe sie, Nib. Lament 437;
and Wolfram, like Walther, speaks of them quite humanely, Willeh.
450, 15 : "Die nie toufes kiinde Enpfiengen, ist das siinde., Daz
man die sluoc alsam ein vihe (a sin to slay the unbaptized) ?
Grozer shade ich drumbe gihe : Es ist gar Gvtes hant-getdt,
Zwuo und sibenzec sprache die er hat,'' they are God's handi-
work, 72 languages wherein He speaks.
pp. 2-4.] Heathens in Italy and at Rome as late as Theoderic,
Edict. Theod. 108. Salvianus de gubern. Dei, about 450, con-
1277 R
VOL. IV.
1278 INTEODUCTIOX.
trasts tlie vices of christian Romans and Provincials with the
virtues of heathen Saxons, Frank3, Gepid^e and Huns, and of
heretical Goths and Vandals ; towards the end of bk. 1, he says :
' Gothorum gens perfida, sed pudica est, Alamannorum impudica,
sed minus perfida. Franci mendaces, sed hospitales, Saxones
crudelitate efferi, sed castitate mirandi ; ' and further on : ' Vandali
castos etiam Romanes esse fecerunt;^ conf. Papencordt 271-2.
The Bavarian Ratolf is converted in 788 : coepi Deum colore,
MB. 28*^, 7. In the times of Boniface and Sturmi we read : Populi
gentis illius (in Noricum), licet essent christiani, ab antiquis
tamen pagaroorum contagiis et perversis dogmatibus infecti, Pertz
2, 366. Alaraanns, who appear in Italy 552-3, are still heathens
in contrast to the christian Franks, Agathias 2,1. 1,7. Eginhard '
cap, 7 (Pertz 2, 446) : Saxones cultui daemonum dediti; cultum
daem. dimittere ; abjecto daem. cultu, et relictis patriis caeri-
moniis. The author of Vita Mathildis (Pertz 12, 575) says of the
Saxons and of AVidukind's family : Stirps qui quondam daem.
captus errore, praedicatorum pro inopia idola adorans, christianos
constanter perseqnebatur.
The Nialssaga cap.lOl — 6 relates the introduction of Christianity
into Iceland in 995 — 1000. Yet at Nerike by Orebro, as late as
the ] 7th cent., they sacrificed to Thor on certain rocks for tooth-
ache, Dybeck runa 1848 p. 26 ; ahd to this day old women
sacrifice to rivers, and throw the branch on the stone 2, 3, 15. vit
erinn liei&ln is said in Olaf the Saint^s time in Gautland, Foi-nm.
sog. 4, 187 and 12, 84. In the Norwegian districts of Serna
and Idre, bordering on Dalarne, there were heathens in 1644,
Samling (Christiania 1839) 6, 470-1. |)a kunni enge ma'Sr
Paternoster i Straumi, Werlauff. grenzbest. 20. 37. In Sweden
we hear of Oden's followers in 1578, 1580 and 1601, Geyer Svea-
rikes hafder 2, 329 ; in a folk-song a woman dreads the heathen
that haunt the neighbouring wood : ' locka till Thor i Jjdll,'
Arvidsson 3, 504. Thursday was holy in Sweden till 100 or
150 years ago (p. 191).' Relapses into heathenism were frequent
there, Hervarars. cap. 20 (Fornald. scig. 1, 512). The secret
practice of it was called launhlot, Fornm. sog. 2, 243.
The Slavs in Pomerania heathens till begin, of 12th century.
A heathen festival near Pyritz, and that of Gerovit at Havel-
berg, Barthold's Gesch. v. Pomm. 2, 34. 76. Giesebrecht's Wend.
INTRODUCTION. 1279
gesch. 2, 265. 309. Heathen Rans, Barth. 2, 100-1. Pribizlaus
of Mecklenburg baptized in 1164, Svantevit's temple destroyed
1168, LiscVs Meckl. jahrb. 11, 10.97. The Slavs betw. Elbe
and Oder were Christians for 70 years, then relapsed ab. 1013,
Helmold 1, 16; adhuc enim (1147) Slavi immolabant daemoniis
et non Deo 68. The Prussians still heathen after conversion of
Russians 1, 1. Some Christians in Hungary in latter half of
10th century, Diimmler's Pilgrim von Passau 36 seq. Some
heathens in Esthonia at the present day, Verhandl. 2, 36. The
Lapps were still heathen in 1750, Castren^s Reise p. 69.
Mixed marriages were not entirely forbidden, as Chlodowig's
example shows. Such too was Kriemhilt^s union with the heathen
Etzel, but she takes care to have her son Ortliep baptized, Nibel.
1328.
p. 5.] Between heathen baptism (the vatni ausa, the dicare
in nomine deorum, Greg. Tur. 2, 29) and christian baptism,
stands the ])rim-signaz, Egilss. p. 265, a mere signing with the
cross. Thus, Gestr is 'primsigndr, eigi skir^r,' Fornald. sog. 1,
314. The pains of hell were made to hang on beiug unbaptized
(p. 918). Whoever forsook paganica vetustas (Pertz 2, 342),
had to renounce the gods : den gotenentfarn = get baptized, Tiirl.
Wh. 130^. To abjure one's faith was ahrenuntiare, abjurare,
renegare, reneare, Ducange ; Fr. renier, O.Fr. renoier, MHC sich
vernoijieren, Nib. 1207, 1. Lament 494. vernoierten sich von deu
Kristen, Livl. reimchr. 5719. M. Neth. vernogerde, Karel. 2, 75.
vernoyert, Pajin 2, 519. 831. vernoyert rh. verghiert, Maerl. 3,
140. OHG. antrunneo, ant-trunneo aba-trimneo — a,posts.tab, rene-
gatus, Graff 5, 533. li cuivers renoie, Ducange; tornadie, tornadis
= retrayant. Other phrases: den touf hin legen, Livl. r. 6129.
lazen varn krist 6385. What is meant by : ' eosque (Hessians at
Amenaburg) a sacrilega idolorum censura, qua sub quodam
cliristianitatis nomine male abusi sunt, evocavit' in the Vita
Bonifacii, Pertz 2, 342 ? probably a christian heresy, as p. 344
says of Thuringians : ' sub nomine religionis falsi fratres maxi-
mara hereticae pravitatis introduxerunt sectam,^ conf. Rettberg
2, 308. The Abrenuntiations declared the ancient gods by
name to be devils and unholds. All heathen merrymaking, espec.
music and dancing, was considered diabolic, pp. 259. 618-9. 770.
Feasts, games and customs connected with the old worship were
1280 INTRODUCTION.
now diaholi pompa, gelp inti zierida. Griesliaber's Serm. p. 48 :
da man singet uud springet in ties tievels dienste j conf. Aucassin
in Meon's Fabl. 1, 385. Fauriel 3, 190.
p. 5.] The mental protest against Christianity shows itself in
ihe continuance of the rough heroic conception of Pai-adise (p.
819). The christian paradise was often rejected, as by Eadbod
the Frisian, who withdrew his foot from the sacred font, because
he did not care to give up the fellowship of his forefathers in hell
and sit with a little flock in heaven. Vita Bonif. (Pertz 2, 221).
Melis Stoke, rymkron, 1, 24. Comp. the contrary behaviour
of Gudbrand (Maurer bekehrung 1, 537) and of Sighvatr at the
baptism of Magnus, St. Olaf's saga c. 119. Waldemar likes
hunting better than heaven, Thiele 1, 48. nit ze himelriche sin
woldich viir dise reise, Eoseng. IIU. mir waere ie liep bi ir ze
sin dan bi Got in paradis, MS. 1, 178^. moht aber mir ir hulde
(her favour) werden, ich belibe (I would stay) uf der erden alhie.
Got liez ich dort die werden (worthies), MS. 2, 16^. daz himel-
riche liez ich sin, und waere bi in iemer wol also, Dietr. drachenk.
13P. waz sol ein bezzer paradis, ob er mac vro beliben von wol
gelopten wiben ? MsH. 1, 82^. si waere getreten durch Floren
in die helle, Fl. 5784. si me vauroit miex un ris de vous qu'estre
en paradis, Thib. de N. 69. kestre ne voudroie en paradis, se
ele nestoit mie 75 ; conf. 115. The hered. sewer of Schlotheim :
•' had you one foot in heaven and one on the Wartburg, youM
rather withdraw the first than the last,' Rommel's Gesch. von
Hesseu 2, 17. fall from heaven to earth, Schwein. 1, 95. come
back from paradise, Chans, histor. ], 43. Eyvindr, like christian
martyrs, endures the utmost pains inflicted by Olaf Tryggvason,
and will not apostatize, Fornm. sog. 2, 167. The Hist. S. Cuth-
berti says: quadam die cum Onalaf cum furore intrasset ecclesiam
Cuthberti, astante episcopo Cuthheardo et tota congregatione,
'quid, inquit, in me potest homo iste mortuus Cuthbertus, cujus
in me quotidie minae opponuntur? jure per decs meos potentes,
Thor et Otiian, quod ab die hac inimicissimus ero omnibus vobis,'
Twysden 73-4. The heathenism smouldering in many hearts is
[)erceptible even in Latin deeds of 1270, Seibertz no. 351.
p. 5.] A peal of bells was hateful to heathens, and therefore
to giants, p. 950, to dwarfs, p. 459, to witches, p. 1085.
p. 5.] Even in christian times the heathen gods are credited
INTRODUCTIOX. 1281
with sundry powers. The idols speak, Pass. 307, 2 seq. Bar!.
342, 8 or Jiold tlieir peace, Pass. 30o, 24. 34. The Livl. reimcbr.
1433 seq. says :
Die Littouwen vuoren iiber se,
daz ist genant daz Osterhap,
als ez Perkune ir ahgot gap (when P. existed),
daz nimmer so harte gevros (froze) .
Hence the quarrel between the old and new religions was often
referred to an ordeal or miracle : ' probemus miraculis, quis sit
majoris potentiae, vestri naulti quos dicitis dii, an meus solus
omnipotens dominus J. Chr. ' cries the christian priest in Vita
Ansgarii (Pertz 2, 702) ; and the rain falls in torrents on the
heathen Swedes despite their praying, while not a drop touches
him. In Greg. Tur. mirac. 1 cap. 81, the ordeal of water decides
whether the Arian or Catholic faith be the right one. In the
leorend of Silvester, the Jew sorcerer first kills a bull in the name
of his God, and Silvester brings it to life again by calling upon
Christ, W. Grimm's Silv. xv. — xx.
p. 6.] The Romans too had felled sacred trees: 'et robora nu-
minis instar Barbarici nostrae feriant impnine bipennes,' Claudian
de laud. Stilich. 1, 230. In the same way the Irminsul is de-
stroyed, and Columban breaks tbe god's images and throws them
in the lake (p. 116. 109). Charles has the four captured Sara-
cen idols smashed, and the golden fragments divided among his
heroes, Aspremont IP. 45'' — 48''. Idols are broken in Barl. and
Georg. It is remarkable in Beda 2, 13, that the Goiji himself
destroys the heathen temple (p. 92 n.). It was a sign of good
feelingf at least to build the old images into the church-walls.
p. 6.] Heathens, that knew not the true God's name, are not
always ' wild, doggish, silly,' but sometimes ' die xcerden heiden,'
Titur. 55, 4, die loisen heiden, Servat. 19. his sylfes (God's)
naman, J>one yldo beam aer ne cuSon, frod fcedera cyn pedh hie J'ela
wiston, Cgedm. 179, 15.
p. 7.] Trust in one's own strength is either opposed to trust in
gods, or combined with it. In the Faereyinga-s. cap. 23, p. 101 :
' ek trui a matt minn ok megin ' and also ' ek treystumsk hamingju
(genius) minni ok sigr-saeli, ok hefir mer )?at vel dugat ' ; conf.
' trua magni,' Fornald. sog. 1, 438. The OHG. so mir ih ! (Graff
6, 13) must n:ean 'so help me I myself.' MHG. has milder
12S'2 INTRODUCTION.
formulas : sam uiir Got aud ^n)i selbes lip ! Tristan 215, 2. als
in (them) Got und ir ellen gehot, Ernst 1711. als im sin manlicb
ellen jacli, Parz. 89, 22. icb gelove God ind mime swerde, Karl-
meinet 122, 34. M. Bebeim 266, 22 says : siwolten uf in (them)
selber stan ; and GotthelFs Erziihl. 1, 146 makes a strong peasant
in Switz. worship ' money and strength.' A giant loses his strength
by baptism, Riiaf 39. Doubts of God are expressed by Wolfram :
ist Got wise? . . . hater sin alt gemiiete, Willeh. 66, 18. 20.
hat Got getriwe sinne, Parz. 109, 30. Resisting his will is 'ze
himele klimmen und Got enterben,' En. 3500. On men who
pretend to be gods, see p. 385 n.
p. 7 n.] God is threatened and scolded, p. 20. With the
mockery of Jupiter in Plant. Trin. iv. 2, 100 agrees the changing
of his golden garment for a woollen, and robbing ^sculapius of
his golden beard, Cic. de Nat. D. 3, 34. Fri^SJ^iofr said: 'enda
vir^i ek meira hylli Ingibiargar enn rei'Si Baldrs,^ Fornald. sog. 2,
59 ; and pulled B.^s statue by the ring, so that it fell in the fire
86. King Hrolfr already considers ©"Sin an evil spirit, illr audi,
1, 95. Dogs were named after gods by the Greeks also ; Pollux,
Onom. 5, 5 cites Kopa^, "ApirvLa, Xdpcov, AuKtTTa<;. A dog named
Loclie, Sv. folks. 1, 135. Helbling's Wmisch is supported by a
WiUe in Hadamar v. Laber 289 and Altswert 126, 23. Sturm in
Helbl. 4, 459 may have meant Thunder. The lime-bitch is called
Heila, Hela, Dobel 1, 86. Nemnich 720. Alke is Hakelberend's
dog, Zeitschr. des Osn. ver. 3, 406. A Ruland about 1420, and
WUlehreld, Ls. 1, 297-8, are exactly like men's names. Many
names express the qualities and uses of the animal, such as Waclcer,
still in use, and leading lap to old Norse, Saxon, Skirian and
Suevic names, Grimm^s D. Sag. 468 ; its dimin., WdcJcerlein, Weck-
herlin, Wickerlein, Fischart^s Spiele 246. 491. Is Wasser, the
common name of peasants' dogs in the Mark (Schmidt v. Wern.
253), a corrup. of Wacker? Wacherlos, Vernim, dogs in Frosch-
uieus. Ebb. 5^,B^?"t7erZminKeisersb.bilg. 140-4-5. Fondling names
are Harm, Ls. 2, 411. HoUe im Crane p. 30, Bdrlin, Garg. 258^^,
Zuclierl. Jucundiss. 54. To the Pol. gromi-zwierz, bait-hound,
Linde 1, 779^ answers our HetzehoH, Nic. v. Jeroschin 30, 12.
Bello, Greif, Fack-an, Pack-auf (Medic. maulafFe 647), Suoche,
Fichard 3, 245, explain themselves ; also the Boh. greyhound
Bo-let, fly- to; O. Norse Ilojrp and Iloi, Hrolfkr. saga, Hopf in
INTRODUCTION. 1283
Eulensp., Estula (es-tu-la ?), Meon 3, 394-5. Ren. 25355. Not
so clear is Strom in Fritz Renter's Journ. to Belligen 2, 98 ; is it
'striped^ ? or conn, with Strluii in Helbl. 4, 456 from striunen,
to roam ? Smutz in Laber 358 must be conn, with schmotzen, to
counterfeit the hare's cry, Schmeller 3,479. Trogen, Sv. afvent.
1, 51 is our Fidel, trusty. Gramr, Fornald. sog. 1, 87. Gifr, Geri,
two dogs in Fiolsvinns-mal. S^iati, Markusson 174^. Guldtand
Norske event. 1, 92. Yrsa, Fornald. sog. 1, 22, Ursa in Saxo.
Bettelmann in Burger 474^ and Stallmeister in Tieck's Zerbino
express social rank, conf. Malvoisin, Ren. 1664. It were too bold
to conn. Lep-pisch in Pauli Scli. n. ernst 77, with Samr = Lapp, in
Nialss. 71, or Goth, Goz with the nation so called (Michel's hist,
des races maudites 1, 355. D. Sag. 454) ; more likely that the
iSilesian sheepdog's name Sachs (Weinhold) meant Saxon ; conf.
Boh. BodroJc, an Obodrite. King Arthur's dog Cabul, Nenn. 78.
Glprldn, dog's name in MsH. 3, 305^.
p. 8.] Christ and the old gods are often worshipped together.
People got baptized and believed in Chi-ist, en heto a TIlot til
allra storrasSa. Widukind (Pertz 5, 462) tells, an. 965, of an
'altercatio super cultura deorum in convivio, Danis affirmantibus
Christum quidem esse dexim, sed alios ei fore tnajores deos, qui
potiora mortalibus signa et prodigia per se ostentabant.' ^thel-
bert of Kent let heathen idols stand beside christian altars, conf.
Lappenb. Engl, gesch. 1, 140. The converted Slavs clung to
their old superstitions. Dietmar (Pertz 5, 735) says of the sacred
lake Glomuzi : ' hunc omnis incola pAus cpiiam ecclesias veneratur
et timet ; ' and at Stettin a heathen priest was for raising an altar
to the god of the christians side by side with the old gods, to
secure the favour of both, Giesebr. Wend, gesch. 2,301. It
is only playfully, and with no serious intention, that the Minne-
song links the name of God with heathen deities :
Ich han Got und die minneclichen Minne (love)
gebeten fieliche nu vil manic jar,
daz ich schier nach unser drier siune
vinde ein reine wip. MS. 1. 184*.
Venus, vil edeliu kiinegin,
iuch hat Got, vrowe, her gesaut
ze freuden uus in ditze lant. Frauend. 233, 26.
The longer duration of heathenism, especially of Woden- worship.
128-1 INTRODUCTION.
among the Saxons, is perceptible in the legend of the Wild Host,
in many curses and the name of Wednesday. There also the
custom of Need-fire was more firmly rooted. The Lohengrin p.
150 still rebukes the unbelief of the wild Saxons.
p. 11.] Where there was worship of springs, the Church took
the caput aqute into her department, Rudorff 15, 226-7. In
that spell where Mary calls to Jesus, 'zeucli ab dein wat (pull
off thy coat), und deck es dem armen man liber die sat. (over the
poor man's crop),' Mone anz. 6, 473, a heathen god ,is really in-
voked to shield the cornfield from hail. Quite heathenish sounds
the nursery rhyme, ' Liebe frau, mach's tiirl auf (open your door),
lass den regen 'nein, lass 'raus den sonnenschein,' Schmeller 2,
196. Spots in the field that are not to be cultivated indicate their
sacred ness in heathen times, conf. gtideman's croft in Scotland,
the Tothills in England, Hone's Yearb. 873-4. To the disguised
exclamations in the note, add m Adfiarep ! and the Armoric tan,
fire ! Villemarque's Barzasbreiz 1, 76 ; conf. Pott 1, Ivii.
p. 12.] To these old customs re-acting on the constitution,
to the pelting of idols at Hildesheim and Halberstadt on Lcetare-
ilai/ (p. 190. 783), add this of Paderborn : ' In tlie cathedral-close
at P., just where the idol Jodute is said to have stood, something
in the shape of an image was fixed on a pole every Lcetare
Sunday down to the 16th century, and shied at with cudgels by
the highest in the land, till it fell to the ground. The ancient
noble family of Stapel had the first throw, which they reckoned
an especial honour and lieirloora. When the image was down,
children made game of it, and the nobility held a banquet.
When the Stapels died out, the ancient custom was dropped.'
Continu. of M. Klockner's Paderb. chron. The Stapel family
were among the four pillars of the see of Paderborn ; the last
Stapel died in 1545, Erh. u. Gehrk. Zeitschr. f. vatorl. gesch. 7,
379. Compare also the sawing of the old woman (p. 782), the
gelding of the devil, the expulsion of Death (p. 767), the yearly
smashing of a wooden image of the devil, and the ■ riding the
black lad' in Hone's Yearb. 1108, Dayb. 2, 467.
p. 12.] The Introduction ought to be followed by a general
chapter on the contents and character of our Mythology, in-
cluding parts of Chaps. XIV. and XV., especially the explanation
of how gods become men, and men gods.
1285
CHAPTER ir.
GOD.
p. 13-15.] The word god is peculiar to the Germauic lan-
guages. Guitecl. 1, 31 : terre ou Ion claime Dieu got. On
goddess see beginning of Ch. XII 1. diu gothelt occurs already
in Fundgr. 2, 91. In the Venetian Alps, God is often called
der got with the Art., Schmeller's Cimbr. Wtb. 125. Is the Ital.
iddio from il dio, which does not account for iddia goddess, or is
it abbreviated from domen-ed-dio, which, like 0. Fr. domnedeu,
damledeu, damredeu, comes from the Lat. voc. domine deus ?
Conf. Diez, Altrom. Sprachdenkm. p. 62.
Got is not the same word as guot, though the attempt to iden-
tify them is as old as OHG. (yet conf. the Pref. to E. Schulze's
Gothic Glossary, xviii.) : 'got unde(/uo^ plurivoca sint. taz (what)
mit hole wirt, taz wirt mit Tiuote,' Notker's Boeth. 172. Almost
as obscure as the radical meaning of god is that of the Slav.
bogh, some connecting it with Sanskr. b'agas, sun, Hofer's
Zeitschr. 1, 150. In the Old-Persian cuneiform writing 4, 61
occurs bagaha, dei, from the stem baga, Bopp's Comp. Grard.
452 ; Sanskr. bhagavat is adorandus. Hesychius has ^ayalo^,
Zev'i (fypvyio^ (conf. Spiegel's Cuneif. inscr. 210. Windisch-
mann 19. 20. Bopp, Comp. Gr. 452. 581. Miklosich 3). Boh.
buze, bozatko, Pol. boze, bozfj,tko, godkin, also genius, child of
luck. Boh. buzek, Pol. bozek, idol.
Beside guda, gods, John 10, 3t-5, we have gupa, Gal. 4, 8.
The change of ]? to d in derivation is supported by afgudei im-
pietas, gudalaus impius, gudisks divinus. Neuter is daz apgot,
Mos. 33, 19. abgote sibeniu, Ksrchr. 05. appitgot, Myst. 1, -29.
Yet, beside the neut. abcotir, stands appetgote (rh. krote), Troj.
kr. 27273, and abgote, Maria 149, 42 ; also masc. in Ki-istes
biichelin of 1278 (cod. giss. no. 876) : 'bette an den appitgot.'
abgotgobide in Haupt 5, 458 is for abgotgiuobida. In the
Gothic Jyo galivga-guda for etSwXa, 1 Cor. 10, 19. 20, where the
Greek has no article, we may perceive a side-glance at Gothic
mythology; conf. Lobe gloss. 76''. The ON. guff is. not always
idolum merely, but sometimes numen, as goff oil, omnia numina,
Ssem. 67''. siti Hakon meS Iwidln go^, Hakonarm. 21. gnnff,
1286 GOD.
usually latratus, is a contemptuous term for a numen ethnicorum ;
conf. geyja, to bark, said of Freyja, p. 7 note.
Our gotze occurs in the Fastn. Sp. 1181. 1332, where the
carved ' goezen ' of the painter at Wiirzburg are spoken of.
Gods' images are of wood, are split up and burnt, Fornm. sog. 2,
163. V. d. Hagen's Narrenbuch, 314. Platers leben, 37. So
Diagoras burns his wooden Hercules (Melander Jocos. 329), and
cooks with it; conf. Suppl. to p. 108 n. Agricola no. 186 ex-
plains ohjcitz as ' a stick, a log, painted, drenched with oil,' Low
Germ, oligotze ; but it might be an earthen lamp or other vessel
with an image of the god, Prohle sxxvi. In Thuringia olgotze
means a baking.
p. 15.] To the distortions of God's name may be added : gots
hingender gans ! Geo. v. Ehingen, p. 9. potz verden angstiger
schwiniuer wunden ! Manuel, Fastn. sp. 81. Er. Alberus uses
* bodes angst,' H. Sachs ' botz angst.' Is potz, botz from bocks
(p. 995) ? Similar adaptations of Dieu, Raynouard sub v. deus ;
culbieu, Meon 4, 462. Ital. sapristi for sacristi.
p. 15.] The addition of a Possess. Pron. to the name of God
recalls the belief in a guardian-spirit of each individal man (p.
875). The expressions not yet obsolete, ' my God ! I thank my
God, you may thank your God, he praised his God, etc.,' in
Gotthelf's Erzilhl. 1, 167 are also found much earlier : hevet
ghesworen hi sinen Gode, Reinaert 526. ganc dinem Gote be-
volen, Mor. 3740. er lobte sinen Got, Greg. 26, 52. durch
meinen Gott, Ecke (Hagen) 48. saget iuivem Gote lop, Eilh. 2714.
daz in onin Trelitm lone, Kolocz. 186. gesegen dich Got min
Trehtin, Ls. 3, 10. je le fere en Mondien croire, Renart 3553.
28465. Meon 2, 388. so?i tZeaZ^/e, Ren. 278. 390. Conf. 'Jtmo-
nem meam iratam habeam,' Hartung, genius.
The ' God grant, God knows ' often prefixed to an interroga-
tive. Gram. 3, 74, commits the decision of the doubtful to a
liigher power; conf. 'were Got, Gott behiite,' Gram. 3, 213-4-.
Got sich des wol versinnen kan, Parz. 369, 3 ; conf. ' sit cura
deum.' daz sol Got niht en-wellen, Er. 6411. daz enwelle Got
von himele. Nib. 2275, 1. nu ne welle Got, En. 64, 36.— — Other
wishes: so sol daz Got gebicten. Nib. 2136, 4. hilf Got, Parz.
121, 2. nu hilf mir, hilfericher Got 122, 26; conf. ' ita me deus
adjuvet, ita me dii ament, amabunt,' Ter. Heaut. iv. 2, 8. 4, 1.
GOD. 1287
Got hiiete din, Parz. 124, 17, etc. Got halde iuch 138, 27.
Got Ion dir 156, 15. Got troeste iuch des vater min 11, 2.
Got griieze inch, Iw. 5997. The freq. formulas ' God bless thee,
greet thee,' addressed espec. to wine. Often in MHG., ' be it
God who': Got si der daz wende ; der in ner' (heal); der uns
geliicke gebe, Er. 8350. 6900. Hartm. Erst. b. 1068.— [Many new
examples of ' wilkomen Got und mir' are here omitted.] sit mir
in Gate wilkomen. Pass. 34, 92. iin und den goten (gods) wille-
komen, Troj. kr. 23105. God alone: Got willekume here von
Berne, Dietr. Drachenk. 60*. Me and my wife : willekomen
mir und ouch der frouwen min, MS. 1, 57'\ bien venuz miner
frouwen unde mir, Parz. 76, 12.
The Supreme Being is drawn into other formulas : dankent
ir und Gofe, Lanz. 4702. des danke ich dir unde Gote, Flore
5915. Got und iu ze minnen (for the love of), Greg. 3819. nu
laz ich alle mine dine an Godes genade unde din, Roth. 2252.
To intensify an assertion : ich fergihe (avow) Got unde iu, Griesh.
pred. 2, 71. nein icJi und Got, Ls. 2, 257; like the heathenish
' Oden och jag.' daz er sicJi noch Got erkennet, Walth. 30, 7.
Got und ouch die Hide, Greg. 271. Got und reht diu riten do
in ze heile, Trist. (Massm.) 176, 26. 177, 2. We still speak of
complaining to God and the world. One could not but love
her, ' da half kein gott und kein tevfel,' Hofer, Lorelei 234.
So, ' to her and love ' : ich ban gesungen der vil Ueben und
der Minne, Neifen 13, 37. froii Minne und ir, vil saelic wip 20,
33. ich wil dir und deinem gaul zusaufen, Garg, 240^.
p. 17.] God has human attributes: par les iaus Dieu, Ren.
505 ; so, Freyr litr eigi vinar augum til |?in, Fornm. s. 2, 74.
par les pies quide Biu tenir, Meon Fabl. 1, 351. wan do Got
hiez werden ander wip, do geschuof er iuwern lip selbe 7nit siner
luint, Flore 2, 259. The Finns speak of God's beard. He wears
a helmet, when he is wrapt in clouds ? conf. helot-helm, p. 463,
Grimnir pileatus, p. 146, and Mercury's hat ; den Gotes Jielm
verbinden, MsH. 3, 354^ ; conf. the proper name Gotahelm,
Zeuss trad. Wizemb. 76, like Siguhelm, Friduhelm. As Plato
'makes God a shephei-d. Wolfram makes him a judge, Parz. 10,
27. God keeps watch, as 'Mais vigilat,' Petron.. 77; conf.
Mars vigila, Hennil vigila (p. 749). He creates some men him-
self: Got selbe worht ir siiezen lip, Parz. 130, 23; gets honour
1288 GOD.
by it : ir schoenes libes hat Got iemer ere, MS. 1, 143* ; shapes
beauty by moonlight : Diex qui la fist en ijlaine lune, Dinaus's
Trouveres Artesiens 261 ; feels pleasure : dar wart eia wuof, daz
ez vor Got ze himel was genaeme, Lohengr. 71. in (to them)
wurde Got noch (nor) diu luerlt iemer holt, Dietr. Drach. 119*.
So in O.Norse: Yggr var }?eim lid'r, Sasm. 25P; conf. ^ unus
tibi hie dum propitius sit Jupiter, tu istos miiiutos (has flocci
feceris/ and the cuneif. inscr. ' Auramazda thuvara dushta biya/
Oromasdes tibi amicus fiat.
p. 17-8 u.] God^s diligence : examples like those in Text.
p. 18.] Many new examples of God^s ' anger, hatred, etc' are
here omitted. Unser gote sint so guot, daz si dinen tumben
muot niht rdchen mit einer donre-strale, Barl. 207, 13. ' Got haz
den lesten ! ' sprachen die da vluhen hin (God hate the hindmost,
cried the fugitives), Ottoc. 76*. so in Got iemer hazze, MsH. 3,
I9b^. daz in Got gehoene, dishonour, Lanz. 3862. er bat, daz
Got sinen slac iiber in vil schiere sliiege, very soon smite, Turl.
krone 92 ; conf. 6eojB\a^/]<i, Herod. 1, 127. Got velle si beide,
make them fall, Iw. 6752. ich wil daz mich Got velle und mir
schende den lip, Flore 1314. Got si schende, MsH. 3, 187*. fort
mit dir zu Gottes hoden, Weise comod. 39. Got recli' ez iiber sin
kragen, Ottoc. 352*. so muoze mig Got ivnorgen, Kai'lm. 368.
nu hrennet mich der Gotes zan (tootlf) in dem fiur, Todes gehugde
679. so entwiche mir Got, Flore 5277. Got ist an mir verzaget,
Parz. 10, 30. ist Got an siuer helfe hlint, oder ist er dran he-
fovhet (deaved, daft), 10, 20. die gote gar entsliefen, Albr. Tit.
2924.
p. 20.] The irrisio deorum, ON. goff-gd (Pref. liii. and p. 7n.)
reaches the height of insult in Laxdasla-s. 180. Kristni-s. cap.
9 ; OHG. hot-scelta blasphemia, MHG. gotes schelter. Conf. the
abusive language of Kamchadales to their highest god Kutka,
Klemm 2, 318. uu schilte ich miniu ahgot, scold my false gods.
Lament 481. sinen zorn huoh er hin ze Gote: ' ricJiey- Got un-
guoter ! ' Greg. 2436-42. so wil ich iemer wesen gram den
goten. En. 7985. The saints scold (as well as coax) God,
Keisersb. omeis 12*^. lodfen sehnen iiber (cried shame upon)
Gotes gewalt, Wigal. 11558. Got, du bistu eine schuldec an (alone
to blame), Iw. 1384. Charles tlu'eatens him : Karles teuQa a
Dieu, si confust son voisin, 'jamais- en France n'orra messe a
GOD. 1289
matin/ Aspr. 35^. lie^ saint Denis de France, tu somoilles et dorz,
quant fauz tes homes liges tiens en est li gran torz, Guitecl. 2,
156. nemt iuwer gote an ein sell und trenket si, drench them,
Wh. 1, 83''^. troivet (believes) als daun S. Urban auch, wenu er
niht schafFt gut wein, werd' man ihn nach den alten branch
werffen in bach hinein, Garg. pref. ]0. In the Ksrchr. 14737
Charles threatens St. Peter : und ne mache du den bliuden hiute
niht gesunden, din hAs ich dir zestore, dmen widemen ich dir
zevuore. God is defied or cheated: hiss Gott selbst kompt (to
punish us), haben wir vogel und nest weggeraumbt, Garg.
202^
p. 20-1.] More epithets of God. He is hardly ever ad-
dressed as dear ; but we find : an siuen liehen abgoten, Pass. 306,
20. ir liehen gote 38, 41. der zarte Got, Ls. 2, 285-G. Griesh.
22 (5. 9. 17 of Christ), der siieze Got von himel, Griesh., etc.
in svastigod', Saem. 33^. tugenhafter Got, Wh. 49, 16. Got der
(jeivdre, Fundgr. ii. 90, 41. Jiere is said of heathen gods, angels,
emperors : ein Venus Jiere, MS. 1, 55*. hdlig dryhten, Beow.
1366. God sees, tends, blesses, loves, reward^, honours,
pities, forgets: Got der miieze din 2^fl<^gen, Herb. 6160. Got
qesegene uns immer mere 7732. Got segen iuch, Got lone dir
8092. Got minne dich, Eracl. 644. Got miieze mich eren,
MsH. 1, 59^. daz mohte Got erbarmen, Wigal. 5342. als im
Got ergaz, forgot. Herb. 15669. so min Got ergaz, Troj. kr.
14072. des (him) hat Got vergezzen, der tivel hat in besezzen,
Warnung 343. Our God-forgotten, God-forsaken. The poor
are Godes volk, Diut. 1, 438 ; sine aerme, Maerl. 2, 230 ; daz Gates
her (host), Gute frau 1492; hence proper names like Godesman,
Trad. Corb. 291, Godasniannus, Pol. Irmin. 93'', Kotesman, Trad.
Juvav. 131. The Gen. Gotes intensifies the adjs. poor, wretched,
ignorant, pure : owe mich Gotes armen, Nib. 2090. ich vil Gotes
armiu, Gudr. 1209, 1. ich Gotes arme maget, Dietr. Drach.
die Gotes ellenden, Ernst 3176. der Gotes tumbe, Helmbr. 85.
der Gotes reine, Marienleg. 189, 428.
p. 22.] Earthly titles given to God : der edel heiser himelbaere,
. Tit. 3382. That of the king of birds : Gott der hohe edle adler
vom himmel, Berthold 331. The M. Lat. dom.nus is not used of
God, who is always Dominus, but of popes, kings, etc., Ducange
sub V. 0. Fr. dame dieu, dame de, Roquef. sub v. ; Prov. dami
1290 GOD.
drieu, damri deu, domini diens, Raynouard 3^ 68 ; on dame conf .
p. 299 n. Wallach. dumnedeu for God, domn for sir, lord. Slav.
hnez, hiiaz, prince, is applied to God in Wiggert's psalms, conf.
kneze granitsa in Lisch urk. 1, 9. So ava^, avaacra are used of
kings and gods, espec. avaK€<i of the Dioscuri, and the Voc. dva
of gods only.
p. 22.] God is called Father in that beautiful passage : J^onne
forstes bend Feeder onlaeteS, Beow. 3218. Brahma is called
avus jpaternus, Bopp^s gloss. 217% and Pitamaha, great father,
Holtzra. 3, 141. 153; conf. Donar as father, p. 167. In the
Miirchen, God becomes godfather to particular children : in KM.
no. 126 he appears as a beggar, and gives his godson a hox'se,
in the Wallach. marchen 14 a cow. The fays, as godmothers,
give gifts. The grandynotlier travels all over the earth, Klemm 2,
160; conf. anel, baha (p. 641), zloto-haha, gold-grandmother;
mother (p. 254).
p. 22.] The Saxon metod, ON. miotudr may be conn, with
Sanskr. mcitar, meter and creator, Bopp's Comp. Gr. 1134, and
mata, mother, creatress ; conf. Ta/x[a<i Zev<;.
p. 23.] In Homer too, God is he that pours : Zeus creates,
begets mankind, Od. 20,202. But Zeus ^eet i/Scop, II. 16, 385.
Xiova, II. 12, 281. Poseidon -x^eev ax>y^vv, II. 20, 321. Athena
rjepa ^eOe, Od. 7, 15. vttvov 2, 395^ KoXko^^ 23, 156. xApiv 2,
12, etc. Conf. p. 330, and ' Athena rjKe Ko/xa^;/ let her hair
stream, Od. 23, 156. God is he, ' der alle bilde gviizet,' Diut. 2,
241 ; der schepfet alle zit niuwe sel (souls), di' er giuzet unde git
in menschen, Freid. 16, 25. the angel ' giuzet dera menschen die
sele in,' Berth. 209. God is ' der Smit von Oherlande, der elliu
bilde wol luilr'ken kan,' MsH. 2, 247*. He fits together : das
fuege Got, Rab. 554. Got/ue^e mir'z ze guote, Frauend.422, 22.
do bat si Got vil dicke fuegen ir den rat. Nib. 1187, 1, like our
eingeben, suggest, sigehafte hende (victorious hands) fuege in
Got der guote, Dietr. 8082. do fuogt in (to them) Got einen
wint, Rab. 619; conf. -Gevuoge, p. 311 n. The Minne also fits,
and Sselde (fortune) : dir fueget saelde daz beste. Tit. 3375 ; our
* fiigung Gottes,' providence. God destines, verhenget, MS. 1,
74^ (the bridle to the horse); ORG. fir henga7i (even hengan alone),
concedere, consentire. He carries, guides : Got truce uns zu dir
in das lant (so : the devil brings you), Dietr. and Ges. 656. mich
GOD. 1291
hat selber gewiset her Got von himel, Keller's Erziilil. G48, 11.
We say ' go with God/ safely, crvv OeS /SatVet?, Babr. 92, 6.
p. 23.] Though Berthold laughs at the notion of God sitting
in the sky, and his legs reaching down to the earth, as a Jewish
one, there are plenty of similar sensuous representations to be
gleaned out of early poems, both Romance and German : ' Deo
chi maent sus en ciel,' Eulalia ; etc. alwaltintir Got, der mir zi
'lebine gibot, Diemer 122, 24. wanti Got al mag und al guot wil
99, 18. God is eternal : qui fu etiest et iert, Ogier 4102.
p. 24.] To explain the Ases we must compare ahura-viazdas
(p. 984 n.) and Sanskr. asura spiritual, living. Sva lati ass |?ik
heilan i haugi, Fornald. scig. 1, 437. Rin as-hunn, Seem. 248*.
nornir dskimgar 188'"'. A friSla is called dsa hloff, Fornm. sog. 9,
322, fair as if sprung from Ases ? ]>a vex mer dsmegin, iafnhatt
up sem himinn, Sn. 114. dsmegir, Ssem. 94''. dsmoffr opp. to
jotunmoSr, Sn. 109. dsa hragr stands for Thor, Sgem. 85^. Some-
times ds seems to mean genius, fairy : in Nials-s. p. 190 a Suin-
fells-ds or Sncefells-ds changes a man that lives with him into a
woman every ninth night ; the man is called ' hruffr Svinfells-as,
amica genii Svinfelliani. Here also mark the connexion of as
with a mountain (fell for hall ?) . The Saxon form of the word
is also seen in the names of places, Osene-dred, Kemble no. 1010
(5, 51), and Osna-hrugga (conf. As-bi'ii, rainbow, p. 732). Note
the OHG. Ker-ans, spear-god, Folch-ans, Haupt's Zeitschr. 7, 529.
That Ansivay'ii can be interpreted ' a diis oriundi ' is very doubt-
ful. Haupt's Ztschr. 5, 409 has 'des homes as/ prob. for ' ast '
bough, which may indeed be conn, with 'as' beam, for it also
means gable, rooftree, firmament, ep/xa, fulcrum. Varro says
the Lat. dra was once dsa, ansa, sacred god's-seat, v. Forcellini.
Pott 1, 244, Gr. D. Sag. p. 114. The Gr. alaa (p. 414) seems un-
connected. Bopp 43^ connects is vara dominus with an Irish aes-
fhear aesar, deus, from Pictet p. 20 ; but this contains fear, vir.
p. 26.] ' Hos consentes et complices Etrusci aiunt et nominant,
quod una oriantur et occidant una' says Arnobius adv. gentes
lib. 3 ; does he mean constellations ? conf. Gerhard's Etr. gotth.
, p. 22-3. Does dttunga brautir, Saem. 80'', mean the same as asa,
cognatorum ?
p. 26.] As consulting ragin appear the gods in Sanskr. rdga-
nas and Etrusc. rasena. The Homeric Zeus too is counsellor.
1292 GOD.
/iijaTcop, fi,7]Ti€Ta. ' consilio deorum immortalium, consuesse deos
immort/ s;iys Caesar B. Gall. 1, 12. 14. The pi. regin occurs
further in Sasm. 32''. 34* ni/t regin. 36* vis regin. Hakonar-m.
18 rdd' 6\\ oh regin. Seem. 248'' dolg-rognir. Also rogn : hopt,
bond, rogn, Sn. 176. ' wer gesaz bi Gote an dem rate da diu
guote mir wart widerteilet? ' allotted, Ms. 2, 180". Just as im-
personal as the Gen. pi. in OS. 7-<?^ajio-giscapu sounds another in
Haupt^s Ztschr. 2, 208, where Mary is styled ' kuneginne aller
magene,' virtutum.
p. 26n.] The appearing of gods is discussed at p. 336. Saxo,
ed. j\I tiller 118, speaks of sacra deum agmina. The gods live
happy: deorum vitam apti sumus, Ter. Heaut. iv. 1, 15. dens
sum, sic hoc ita est, Hecyra v. 4, 3. The beautiful and blithe
are corap. to them: ]?yckir oss O&lnn vera, Hak.-m. 15; conf.
Asa-bl6"S above, ge her fiir als ein gotinne, Renn. 12277. en
wif ghelic ere godinnen, Maerl. 2, 233. alse ochter God selve
comen sonde. Lane. 31321. Conf. the beauty of elves and angels,
p. 449. The I. of Cos seemed to produce gods, the people were
so handsome, Athen. 1, 56. Paul and Barnabas taken for Mer-
cury and Jupiter, Acts 14, 12.
p. 27.] On sihora armen conf. Massm. in Haupt's Ztschr. 1,
386 and Holtzm. in Germania 2, 448, who gives variants; sihora
may have been equiv. to frauja. Sigora-frea in Cod. Exon. 166,
35. 264, 8 is liter, triumphorum dominus. A warlike way of
addressing God in Nib. Lament 1672 is, himelischer degen !
p. 28.] At the end of this Chap, it ought to be observed, that
some deities are limited to particular lands and places, while
others, like Zev^ iTaveXkrivio<i, are common to whole races. Also
that the Greeks and Romans (not Teutons) often speak indefinitely
of 'some god': Kal tl<; 6eo<i r)y€fj.6v€vev, Od. 9, 142. 10, 141.
TtV jbLe deoiv 6\o(f)vpaTo 10, 157. ddavdrcov o? rt? 15, 35. rt?
^609 icrcTL 16, 183. TL<i a(f)U' To'S' eeiTre deoiv 16, 356. »} [xciXa
Ti'i 6eo<i evSov 19, 40. kul Ti? ^eo? avTov ivei/coi 21, 196. 24,
182. 373. Solemnis formula, qua dii tutelares ui'bium evocaban-
tur e civitatibus oppugnatione cinctis ambiguo nomine si deus,
si dea, ne videlicet alium pro alio nominando aut sexum confun-
dendo falsa religione populum alligarent, conf. Macrob. Sat. 3, 9.
Nam consuestis in precibus ' sive tu dens es sive dea' dicere,
Arnob. 3, 8. Hac formula utebantur Romani in precibus, quando
WORSHIP. 1293
sive terra movisset, sive aliiid quid accidisset, de quo ambige-
batur qua causa cujusque dei vi ac uumine effectum sit, conf.
Gellius 2, 20 ibique GroQovius.
CHAPTER HI.
WORSHIP.
p. 29.] For veneration of a deity the AS. has both iveorff.^cipe
revereutia, dignitas, and weord'a.ng j the Engl, worship, strictly
a noun, has become also a verb = weorcfi.an. The christian
teachers represented the old worship as diohides gelp inti zterida
(porapa). In Isidore 21, 21, 55, 5 aerlos stands for impius.
Beside the honouring of God, we find ' das Meien ere,' Ms. 2,
22\ and 'duvels ere, Rose 11200. D. Sag. 71. Gote dienen, Nib.
787,1. er forchte (feared) den Heilant, Roth 4415. Heartfelt
devotion is expr. by ' mit innedichen muote,^ Barl. 187, 16. an-
dachtliche 187, 36. 14. mit dem inneren gebete. die anddht fuor
zum gibel aus, Wolkenst. p. 24.
p. 29.] Among most nations, the Chinese being an exception,
worship finds utterance in prayer and sacrifice, in solemn trans-
actions that give rise to festivals and hightides, which ought to
be more fully described further on. Prayer and sacrifice do not
always go together : betra er ubedit enn se ofblutit (ai. ohiotit),
S^em. 28''. The Chinese do not pray, and certainly, if God has
no body and no speech, we cannot attribute an ear or hearing to
him, conseq. no hearing of prayer. Besides, an almighty God
must understand thoughts as easily as words. Prayers, the
utterance of petition, gratitude and joy, arose in heathenism, and
])resuppose a divine form that hears. Odysseus prays to Athena:
KkvOi fxev, vvv 8}] irep [juev UKOvaov, eVet 7rdpo<i ovttot aKovaa<i
puio/xivov, Od. 6, 325. 13, 356. KXyOi, tiva^ 5, 445. II. 16, 514 ;
Poseidon and Apollo are addressed with the same formula. Gods
are gi-eeted through other gods: Veneri dicito multam meis
verbis salutem. Plant. Poeu. i. 2, 195. But, besides praying
aloud, we also read of soft muttering, as in speaking a spell,
Lasicz 48. Oprja/cevetv is supposed to mean praying" half aloud,
Creuzer 2, 285. Latin precari (conf. procus), Umbr. persni
VOL. IV. C
1294 WORSHIP.
(Aufrecht and KircWioff 2, 28. 167) answers to OHG. fergon
poscere, precavi, N. Cap. 153, Sanskr. jxrach, Zend. pereQ. Hases
persnimu/ tacitus precare, pray silently, 'kutef persnimu/ caute
precare, A. and K. 2, 168-9. 170. Sanskr. j ap = suhmissa. voce
dicere, praesertim preces, Bopp 135''; conf. jalp loqui, Lith.
kalbu : faveas milii, murmure dixit^ Ov. Met. 6, 327 (p. 1224).
' gebete kduen,' chewing prayers, occurs in Bronner's Life 1,
475 ; ' stille gebete thauen/ distil, in Gessner^s Works (Zurich
1770) 2, 133. ' gehet vramen/ put forth, Gudr. 1133, 1. heten
und kimelspreJcen, Gefken beil. 116. daz gebet ist ein siiezer
bote (messenger) ze himele, Ernst 20. Or, prayer resounds : daz
din bete erhlinge, Walth. 7, 35. precibus deum pulsare opimis,
Ermold. Nigell. 2, 273. Prayer gushes out, is poured out : alse
daz gebet irgie, Ksrchr. 2172. M.Neth. gebed utstorten, Soester
fehde p. 597 ; now, bede storten, preces fundere, like tranen st.,
lacrimas fundere. gepet ausgiessen, MB. 27, 353.
p. 29.] Other words for praying : Grk. heoixat I need, I ask,
iKCTevco and Xlcrao/jLai, beseech. ON. heita a einn, vovere sub
conditione contingeuti : het a Thor, vowed, Oldn. laseb. 7 (conf.
giving oneself to a partic. god, OSinn, p. 1018-9). OHG. Karen
clamare, analiaren invocare, N. Boeth. 146. OS. grotian God,
Hel. 144, 24. 145, 5. Does irpoaKwioi come from Kvveco I kiss
(as adoro from os oris, whence osculu,m), and is it conn, with the
hand-kissing with which the Greeks worshipped the sun; ti-jv x^^P^
Kv<TavT€<;, Luciau 5, 133; or from kvu>v? conf. irpoaKvve'^, fawn-
ing flatterers, Athen. 6, 259, see Pott's Zahlmeth. 255. Haird-
^eaOac is also used of dogs fawning upon a master.
p. 30.] A suppliant is not only betuman in OHG., but heteman
in MHG. Hartm. biichl. 1, 263. Prayer, our gebet, is ji fem.
bete : mine flehe und mine bete, die wil ich erste senden mit
herzen und mit henden, Trist. 123, 22 (praying with hands,
folded?). The MHG. biiten is always joined with ait, as prepos.
or prefix : an welcheu got er baete, Servat. 1347. ein kreftige
Stat, do man diu apgot anebat, Karl 10'''. Is it used only of false
gods ? conf. PfeifiTer's Barl. p. 446.
p. 30.] TliQ MUG . Jiehen supplicare takes the Dative: deme
heiligin Geiste vlen, Wernh. v. Nieder-rh. 37, 1 7, etc. But
with the Accus. : den toron flchen, Freid. 83, 3. alle lierren
fiehen, Walther 28, 33. fleba ze \ume\e fnimcn, N. Boeth. 271 ;
^YORSHIP. 1295
conf. 'gebet vrumeu' above. Ev)(^ea0ai also takes a Dat. : Ali,
Od. 20, 97. 'Ae/]vr} 2, 261. rioaeiSdaiVi 3, 43. i-Tre^xecrOai ^Lpre-
fxcSc 20, 60 ; conf. evy^^rj (or iu eu;^at9, eV \6yoi<i) irpeaj^evetv,
^potfjuid^oixai, yEsch. Eum. 1. 20. 21.
p. 31.] Can Gotb. aihtron and OHG. elscon be from aigan, and
mean wish to have ? OHG. diccan occurs in MHG. too : digete
gein Gote, Altd. bl. 2, 149. an in (jediget, prays^ Kdh. Jesu 91,
4. miderdige supplicatio, Serv. 3445.
p. 31.] Postm^es in prayer. Standing: din sfet an ir gebete
in der kapellen hie bi, Iw. 5886. an daz gebet stdn, Zappert
p. 23. Bowing : diofo ginigen, bend low, 0. iii. 3, 28. sin uigen
er gein himel gap, made his bow, Parz. 392, 30. Hagen bows
to the merwomen. Nib. 1479, 1. As the road is kindly saluted,
so contrariwise : ich wil dem wesfe ieraer-mere sin vient swa du
hin gast, be foe to every way thou goest, Amur 2347. The
Fiunic kumarran, bending, worship, is done to the road (tielle),
moon (kuulle), sun,(paiwalla), Kalew. 8, 103. 123. 145. diu bein
biegen =pray, Cod. Viud. 159 no. 35. On kneeling, bending, conf.
Zapp. p. 39. ze gebete ^^i?/^, Ksrchr. 6051. ze Gote er sin gebete
lac, Pantal. 1582. er viel an sin gebet, Troj. kr. 27224. viel
in die bede, int gebede, Maerl. 2, 209. 3, 247. do hup er ane za
veniende : wo ime daz houbit lac, do satzte her di fuze hin, Myst.
1, 218. legde hleor on eorcPan, Caedm. 140, 32. Swed. honfalla,
to kneel in prayer. During a sacrifice they fell to the ground
pLTTTOvre^ 69 coSa?, Atlien. p. 511. The Ests crawl bareheaded
to the altar, Estn. verh. 2, 40. Other customs : the Indians
danced to the Sun, Lucian, ed. Lehm. 5, 130. Roman women,
barefoot, with dishevelled hair, prayed Jupiter for rain. The
hands .of gods are kissed, conf. irpoaKvvelv. In contrast with
looking up to the gods, avun /3X,e\|ra?, Moschus epigr., the eyes
are turned awag from sacred objects. Odysseus, after landing, is
to throw back into the sea, with averted look, the Kpr]86/u,vov lent
him by luo, dirovoa-c^i rpaireadai, Od. 5, 350. Tap^gaa'^ h ere-
pwae ^a)C ojifxara, fir) ^609 €trj, 16, 179.
p. 32.] Uncoveriug the head: huic capite velato, illi sacri-
ficandura est nudo, Arnob. 3, 43. pi.lleis capitibus inclinarent
detracils, Eckehardus a.d. 890 (Pertz 2, 84). tuot uwore htigelen
ahe, und bitit Got, Myst. 1, 83, 25. son chapel ostc, Ken. 9873;
conf. ^s chdppli Uipfe, Hebel 213. helme und ouch diu Jiiletelin
1296 WORSHIP.
dill wurden schiere ab genomen, Lanz. 6838. sineu Jiehn er ahe
bant (unbound), und sturzt' in vif des sclnldes rant ; des hiietels
wart sin lioubet bloz, wan sm zulit war vil groz, Er. 8963. In
1 Cor. 11,4. 5, a man is to pray and prophesy with covered
head, a woman with uncovered, see Vater's note. Penance is
done standing naked in water, G. Ab. 1, 7 ; conf. Pref. Ixx. The
monk at early morn goes to the Danube to draw water, wash
and pray, Vuk ii. 7, beg. of Naod Sinieun. The Greeks went to
the seashore to pray : TrjXe/uia')^o<; S" aTrdvevOe klwv iirl Olva
6a\u.(7cn]<;, Od. 2, 260. /Bij S' ciKemv irapa 6lva .... airdvevde
KiQ)v i]pdd' 6 jepaib^ ^AiroXkavi dvaKri, IK i. 34.
p. 33.] Arsenius prays with uplifted hands from sunset to
sunrise, Maerl. 3, 197. in cruets modum coram altari se sternere,
Pertz 8, 258; conf. ordeal of cross. Praying 'mit zertdnen
armen, zerfrenten armen, Zellw. urk. no. 1029. 775. Hands are
washed before praying : y^elpa^ vii/^ayttevo? 7roXuj<; aXo9, in the
hoaiy sea, Od. 2, 261. 12, 336. Helgafell, |>angat skyldi engi
ma'Sr opveginn (unwasheu) Ufa, Landn. 2, 12.
p. 33.] Xdpi<i, gratia, is also translated anst. Goth, anstdi
audahafta, gratia plena ! OHG. fol Gotes ensfi, 0. i. 5, 18.
enstio fol, Hel. 8, 8 ; conf. ' gebono fullu ' in Tat,, and AS. mid
gife gefylled. For ginfida Otfried uses a word peculiar to him-
self, eragreJiti, Graff 2, 412. The ciineif. inscr. have constantly:
' Auramazda miya upastam abara,^ Oromasdes mihi opem ferebat ;
' vashna Auramazdaha/ gratia Oromasdis.
p. 34.] Other ON. expressions for prayer : blota^i OSinn, ok
biSr hann lita a sitt nial, Hervar. saga c. 15. orei'Som augoni
litid' ockr |?inuig, ok gefit sitjondom sigr, Ssein, 194''. mal ok
mannvit gefit ockr maerom tveim, ok laeknis-hendur •me'San
lifom, ibid. As the purpose of prayer and sacrifice is twofold,
so is divine grace either mere favour to the guiltless, or forgive-
ness of sin, i-eniission of punishment. Observe in Hel, '3, 18:
thiggean Herron is huldi, that sie Hevau-cuning ledes dleti (ut
Dous malum averteret, remittcret), though Luke 1, 10 has merely
orare, and 0. i, 4, 14 only ginada beitota. He is asked to spare,
to pity : 'iXrjdL, Od, 3, 380. 16, 184. (f)6[8eo S' rj/ieoov 16, 185,
(TV 8e iXe&j? yevov, Lucian 5, 292, ' taivu ainomen Tapio,^ be
entreated, Kalev. 7, 243; conf. roBe fiot Kprjijvov iiXScop, II. 1, 41.
Od. 17, 212. (Kl. schr. 2, 458.)
WORSHIP. 1297
Tho Hindu tilso looks to tlie East at early inoruing prayer,
hence he calls the South daxa, daxima, the right. In prayiug
to Odin one looks cdst, to Ulf west, Sv. forus. 1, 69. solern
respiciens is said of Boiocalus, Tac. ann. lo, 55. Prayer is
directed to the sun, N. pr. bl. 1, 300, and. there is no sacrificing
after sunset, Geo. 2281. On tho other hand, ' Nor d'r hov^a, djr '
occurs in Stem. 7''. Jotunheimr lies to the North, Rask afh. 1,
83. 94. D. Sag. 981-2.
p. 35 n.] Mock-piety: wolt ir den heiligen die zeJien (toes)
ahbeissen ? Bronner 1, 295. alle heiligen fvessen wollen, Elis.
V. Orl. 251. gotze-schlecker, Staid. 1, 467. In thieves' lingo a
Catholic is tolefresser, hilderfresser, Thiele 317''. magliavutts,
gotzenfresser, Carisch 182''. Whence comes Ital. bachettone ?
couf. bigot, Sp. beato. die alte tempelfrete, Spil v. d. 10 jungfr.
in Steph. 175. du rechte renne umine id alter, you regular Run-
rouud-the-altar, Mone schausp. 2, 99. frommclien, as early as
Er. Alberus Praec. vitae ac mor. 1562, p. 90^.
p. 35.] On Sacrifice, conf. Cx'suzer symb. I, 171. ^opphir =
vota/ Gl. Sletst. 6, 672. Gifts = sacrifices, p. bS. si bi-aliten ir
ohfer und antlieiz, Diemer 179, 25. In L;itin the most general
phrase is rem divinam facere = sacrificare ; we also find commo-
vere, obmovere, Aufr. u. Kirchh. 2, 165. Vidiiiia, the greater
sacrifice, is opposed to hostui, the less, Fronto p. 286. To ' obla-
tiones fiir alien gebilden (before the statues and shrines), ut tenor
est fundationi.s, cedens pastori ' (found, at Riiden, Westpli. 1421,
Seibertz Qiiellen d. Westf. gesch. 1, 232) answers the Germ.
ivisunria visitatio, oblatio, Gratf 1, 1068, from wison, visitare.
ivisod = ohle\, visitatio, Schmeller 4, 180. The Swiss now say
wisen for praying at the tombs of the dead, Staid. 2, 455.
p. 35.] On blot, blostr see Bopp's Comp. Gr. 1146. Goth. Gup
hlotcuh, Deum colore, 1 Tiui. 2, 10. In ON., beside gods' sacri-
fices, there are dlfa blot, p. 418, dUa blot, p. 402 [and we may
add the bl6t-?'i«i on p. 557]. blot-haug and storhhjt, Fonim.
sog. 5, 164-5. sleikja blot-bolla, Fagrsk. p. iSo. A proper name
Bldtradr,Kcc. Blotma (-mew, the bird), Landn. 3, 1 1 seems to mean
larus sacrificator, = the remarkable epithet blotevogd, a.d. 1465,
Osnabr. ver. 2, 223 ; or is it simply ' naked bird ' ? . couf. spott-
vogel, speivogel, wehvogel [gallows-bird, etc.] . ON. blotvargr
= prone to curse, for biota is not only consecrate, but execrate.
1293 WORSHIP.
p. 37 n.] Mit der hloizcn haun, H. Sachs iii. 3^ 58*^. eine
breite hJotze, Chr. Weise, Drei erzu. 194. der weiclplotz, huntiug-
knife, jjlotzer, Vilmar ia Hess. Ztschr. 4^ 86. die hluote, old
knife, Woeste.
p. 37.] Antheiz a vow, but also a vowed sacrifice, as when
the Germans promised to sacrifice if they conquered, Tac. Ann. 13,
57, or as the Romans used to vow a ver sacrum, all the births
of that spring, the cattle being sacrificed 20 yeai-s after, and the
3'outh sent abroad, Nieb. 1, 102. ir obfer unde antheiz, Diemer
179, 25. geheton ivig-weor&anga, Beow. 350. aerj^on hine deaS
onscegde, priusquara mors eum sacrificaret. Cod. Exon. 171, 32 ;
conf. j\lHG. iuwer lip ist ungeseit, d(f)aro^, Neidh. 47, 17. What
means OHG. frehtan? [frehan ? frech, freak?]. N. Boeth. 226
says of Iphigenia : dia Chalchas in friskinges wis frehta (Graff 3,
818) ; conf. O^.frett vaticinium, divinatio (Suppl. to p. 94), and
AS. 'on blote oSSe ou fgrhte,' Schmid 272, 368, where fear or
fright is out of the questioii.
p. 38.] AS. civemau, also with Dat., comes near fullafahjan :
' onsecgan and godum caveman,' diis satisfacere. Cod. Exon. 257,
25. Criste cweman leofran lace 120, 25. Like AS. bring is OHG.
antfangida, victima, Diut. 1, 240. What is offered and accepted
lies : Theocr. epigr. 1, 2 uses Keicrdat of consecrated gifts.
p. 39.] To AS. Idc add Idcan offerre, conf. placare. lac
onsecgan, Cod. Exon. 257, 30. Idc xenium, donum, Idcdaed
munificentia, Haupt's Ztschr. 9, 496^.
p. 39.] On d7Tap')(^aL conf. Pausan. 1, 31. Callimach. hy. in
Del. 279. Another definite term for sacrifice seems to be the
obscure Goth, daigs, massa, Rom. 11, 16 [is it not dough, teig,
a lit. transl. of ^vpafxa ?] Wizot survived in MHG. too : frone
wizut, Servat. 3337. Massmann derives Jiuusl from hinj^an ;
Kuhn in Berl. Jb. 10, 192 — 5, 285 from hit to pour, vfhich = 6u€iv
ace. to Bopp 401. Jiiiusljada o-irevhoijiai 2 Tim. 4, 6. luihunslags
aairovBus 3, 3. iifsueipan = 6veiv, kill, Luke xv. 23-7. 30, and
tifsnipans immolatus, 1 Cor. 5, 7 plainly refer to cutting up the
victim. Himsaloa in the Ecbasis may be either hunsal-aha
(-water) or huns-alah (-temple), Lat. ged. p. 289. 290.
O.Slav, ^re^ct = libatio, res immolata, templum ; trebishche /3Q)fx6<i.
' qui idolothyta, quod fn-bo dicitur, vel obtulerit aut mandu-
caverit,' Amnnn Cod. mss. Frib. fasc. 2, p. 64. O.Boh. treba,
WOESHIP. 1299
Rass. freha, sacrifice. O.Sl. trebiti, Pol. trzehic, Serv. iriehifi,
purify; conf. the place-name Trehhin, Juno'in. 4, 625''. Pol.
trzeba, potrzeha, oportet, it is needful. Serv. potreha, Boh.
potreha, need; conf. Lith. Potrimpus and Antrimp, Atrimp,
Hanusch 21G-7. D. Sag. 328. Sacrifice is in Lett, sobars,
Bergm. 142 ; in Hung, aldomds, Ipolyi 341.
p. 40.] The right to emend aibr into tibr is disputed by
Weigand 1997; conf. Diefenbach's Goth. wtb. 1, 12. On T€cf)pa
see my Kl. Schr. 2, 223; Urabr. tefro n. is some unknown part
of the victim, Aufrecht u. K. 2, 294. 3-73. May we connect the
Lett, sobars, plague-oSering ? Some would bring in the LG.
zefer ( = kafer), see Campe under ' zieEer/ and Schmell. 4, 228;
conf. OHG. arzibor, Graff 5, 578, and ceepurhuc, n. prop, in
Karajan. Keisersb., bros. 80'', speaks of ungesuber ; we also find
unzuter vermin, conf. undz, uneatable, i.e. vermin, Mono 8, 409.
The Grail tolerates no ungezibere in the forest. Tit. 5198. The
wolf is euphemistically called ungeziefer, Rockenphil. 2, 28. The
geziefer in the pastures of Tyrol are sheep and goats, Ham merle
p. 4.
With OHG. wiJian, to sacrifice, conf. the AS. tvig-weor&'ung
above, and Lith. weilciu, ago, facio, Finn, waihutan.
p. 41.] The diversity of sacrifices is proved by Pertz 2, 243,
diversos sacrificandi ritus incoluerunt ; and even by Tac. Germ.
9 : deorum maxime Mercurium colunt, cui certis diebus humanis
quoque hostiis litare fas habent. Herculem ac Martera concessis
animalibus placant. pars Suevorum et Isidi sacrificat.
To a sacrifice the god is invited, is asked to join : KoXeet rov
Oeov, Herod. 1, 132. iinKaXeei, r. 6. 4, 60. eTriKaXiaavTe'; r. 0.
acfxi^ovai, 2, 39. The gods are presenb at it, Athen. 3, 340-1.
Why bones are offered to the gods, Hes. theog. 557. primitiae
ciborum deo olferenda, Athen. 2, 213. The rising smoke and
steamaxG pleasing to gods, Lucian^s Prometh. 19. etc he dvfidrcov
"H^aio-TO^ ovK eXafMTre, Soph. Antig. 1007. Men strengthen the
^ gods by sacrifice, Haupt's Ztschr. 6, 125. They sacrifice to
Weda (Wodan), crying: ' Wedki taeri ! ' dear Weda, consume!
accept our offering, Schl. -Hoist, landeskunde 4, 246. The god
gives a sign that he accepts : )?a komu ]7ar hrafnar. fljugandi ok
gullu hatt, as a sign ' at Obinn mundi pegit hafa blotit,' Fornm.
sog. 1, 131.
1300 WORSHIP.
p. 42.] Part of the spoils of war given to the God of the
Christians, Livl. Eeimchr. 2670—73. 3398 to 3401. 6089. 4696.
11785. 11915. 'hrilnien, ffert und rischo man' are to be hurnt
in case of victory 4700. 4711. If vidinia is from vinco, it must
have been orig. a sacrifice for victory, ON. sigur-gio^, victim.
The ehren-gang in Miillenh. Schl.-Holst. s., p. 108 was once prob.
the same.
p. 42.] In expiatory offerings the idea is, tliat the wrath of
God falls on the victim : clearly so in the scapegoat, Levit. 16, 20.
Griesh. pred. 2, 119; conf. Grimm on the A. Heinr. p. 160.
Also in the pi ague- offering at Massilia, Petron. c. 141.
p. 42.] Forecasting the future by sacrifice : ante 'pug nam mise-
rabiliter idolis immolavit (Decius), Jorn. c. 18.
p. 42.] Sacrif. til drs also in Fornm. sog. 10, 212 : siSan ger'Si
uaran mikit ok hallaeri, var ]7a j^at ra'S tekit at ]?eir hldtu&ii Olaf
konung til drs ser. With Halfdan's sacrifice conf. the 6/caTOfi-
(f)6vta offered by him who had slain 100 foes, Pansan. iv. 19, 2.
p. 44.] Human Sacrifice seems to have been an ancient practice
in most nations, as well as the burning of live men with the dead.
On the other hand, capital punishments wei'e unknown or rare.
Hercules, ad quem Poeni omnibus annis hnmana sacrificaverunt
victima, Pliny 36, 5. Men were sacrif. to Artemis, Pans. 7, 19; to
the playing of flutes, Aufr. u. K.'s >LJmbr. Sprachd. 2, 377. In
lieu of it, youths were touched on the forehead with a bloody
knife, 0. Jahu on Lycoreus 427 ; conf. the red string on the neck
in the ' Amicus and Amelius.^ God, as Death, as old blood-shedder
(p. 21), asks human victims. Hence they are promised in sickness
and danger, for the gods will only accept a life for life, Gesta
Trevir. cap. 17, from Cass. B. Gall. 6, 16. For sacrificing a man
on horseback, see Lindenbl. 68. Adam of Bremen (Pertz. 9,
374) says of the Ests : ' dracones adorant cura volucribus, quibus
etiam vivos litant homines, quos a mercatoribus emunt, diligenter
omnino probates ne maculani in corpore habeant, pro qua refutari
dicuntur a draconihus.' • While a slave-caravan crosses a river,
the Abyssinians, like the Old Franks, make the gods a thank and
sin offering of the prettiest girl, Kloden^s Beitr. 49. In spring a
live child is sacrificed on the funeral pile, Dybeck^s Buna 1844,
5 : i J^ann tima kom hallaeri mikit a BeiSgotaland. enn sva geek
frettin, at aldri mundi ar fyrri koma, eun })eim sccini vaeri hlotat,
WORSHIP. 1301
er ae-Sstr vaeri |'ar i landi, Hervar. saga p. 452, conf. 451. On the
two Gallebus horns is pictured a man holding a child-victim. Saxo,
ed. Mliller 121, says of Fro at Upsala : 'Inimanl generis Jiostias
mactare aggressus, foeda superis libamenta persolvit ; ' he changed
the veferem Uhationis morem. To the ' sacrare aciera ' iu Tac. Ann.
13, 57 (p. 1046 n.) answers the ON. valfda, Hervar. s. 454. Traces
of Child.-sacrifice especially in witch-stories (p. 1081), such as
tearing out and eating the heart. Bones collected and offered
up, conf. the tale of the good Lubbe p. 526, and the villa of
Opferheiii now Opferbaum near Wilrzburg, see Lang's reg. 3, 101
(year 1257). 4, 291 (year 1285).
p. 46.] An animal sacrifice was expiatory when offered to the
invading plague, p. 610. 1142. Only edible beasts sacrificed:
' cur non eis et canes, ursos et vulpes mactatis ? quia rebus ex his
(leos far est honorare coelestes, quibus ipsi alimur, et quas nobis
ad victum sui numinis benignitate dignati sunt,' Arnob, 7, 16.
On f?o^-sacrifice see p. 53. The colour and sex of an animal were
important (p. 54), conf. Arnob. 7, 18 — 20; and in a female,
whether she was breeding 7, 22 ; whether it had hair or bristles
(p. 75), conf. ' dem junker, der sicli auf dem fronhof lagert, soil
man geben als off der hube gewassen (grown) ist mit federn, mit
bcrsten,' Weisth. 3, 478. In buying it, one must not bargain,
Athen. 3, 102. The skin was hung up and shot at, p. 650.
p. 46.] The people by eating became partakers in the sacri-
fice, conf. 1 Cor. 10, 18 : ov'^^l ol iadiovre'i ra? dvata^ kolvcovoI
Tou Ovaiaarrjplov elcrl ; p. 41.
p. 47.] On sacrificing Horses (p. 664) and its origin, see
Bopp's Gl. 24**, asvamedha ; conf. Feifalik on the Koniginh. MS.
103. Tyndareus made Helen's wooers swear on the sacrif. horse,
and then bury it, Pans. iii. 20, 9. Horses sacrif. by Greeks to
Helios ib. 5, Ov. Fasti 1, 385; by Massagetas to the Sun, Herod.
1, 216. White liorses thrown into the Strymon 7, 113. Illi
(Moesi) statim ante aciem immolato eqiio concepere votuni, ut
. caesorum extis ducum et litarent et vescerentur, Florus 116, 21.
May the Goth, aihvatuiidi, ^dro<i, refer to sacrifice ? and was
the horse burnt with thorn-bushes, or was the fire kindled by
rubbing with them ?
The ora in the passage from Tacitus might mean men's heads,
yet conf. p. 659. It has yet to be determined how far the bodies,
1302 WORSHIP.
horses and arms of the conquered were offered to gods. To dedi-
cate the Tvicges-erwe, spoils (Diemer 179, 27), seems Biblical.
Shields and swords offered up to Mars, Ksrchr, 3730. The
Serbs presented the weapons of slain enemies, Vuk Kralodw. 88.
p. 47 n.] Horseflesh eaten by witches (p. 1049) ; by giants,
Miillenh. 44.4. Foals eaten, Etfcn. unw. doctor 338—40. The
Wild Hunter throws down legs of horse, Schwartz p. 11. Plica
Polonica attributed to eating horseflesh, Cichocki p. 7.
p. 49n.] ^sse.s sacrificed by the Slavs, Biisching 101-2. Cos-
raas speaks of an ass being cut into small pieces ; see Vuk's pref.
to Kralodw. 9. Ass-eaters, Rochholz 2, 267. 271. Those of
Oudenaerde are called kicJcefreters, chicken-munchers, Belg. Mus.
5, 440.
p. 49.] Oxen were favourite victims among the Greeks and
Romans : rol 8' iirl 6ivl 6a\daarj<; lepa pe^ov ravpov<; ira/jb/jieXava^
'Ei'oai')^OovL Kvavo')(aiTr], Od. 3, 5 ; namely, nine bulls before each
of the nine seats 3, 7. Tvvelve bulls sacrificed to Poseidon 13,
1 82. To Athena pe^a) /3ovy rjviv evpvfieroiTTov dSfX7']T7]v, rjv ovTro) vtto
i^vyov i]'yay€v dvrjp. ri]V rot iyo) pe^o), '^pvabv Kepaocv Trepi^eiva?
3, 382 ; conf. 426. 437, anratis cornihus hostiae immolatae, Pliny
33. 3, 12. Perseus offers on three altars an ox, cow and calf, Ov.
Met. 4, 755. hovem album Marti immolare et centum fulvos, Pliny
22, 5. niceoa tanros immolare, Arnob. 2, 68. At the ' holm-
ofanaf' the victor kills the sacrificial bull, Egils-s. 506-8. rails'
hann i nyju naufa hlo&i, Ssem. 114^. The wise bird demands 'hof,
horga marga, ok gMll/n/rnJar hyr' 141^*. In Sweden they still
have God's cows; does that mean victims, or priestly dues? A
loaf in the shape of a calf is julkuse, Cavallius voc. verl. 28''. 37''.
A sacrificial calf, Keller's Altd. erz, 547. The names Farrenherg,
Buhlemons seem derived from bovine sacrifices, Mone's Anz. 6,
236-7. A cow and caJf sacrif. to the plague, p. 610 ; a hlach ox with
ujldte feet and star, Sommer 150; conf. the cows head, WolPs
March, no. 222. A red cow, kravicu buinu, Konigsh. MS. 100;
conf. rote IcaJbela dne mdl, Griesh. 2, 118 (from Numb. 19, 2).
diu roten rinder, Fundgr. 2, 152. Mone in Anz. 6, 237 remarks
justly enough, that agricultural nations lean more to bovine sacri-
fices, warlike nations to equine. Traces of bull-sacrifice^ D. Sag.
128-9. 32.
p. 50.] To majalis sacrivus answers in the Welsh Laws ' sus
WORSHIP. 1303
coeuaJl^ quae servatar ad coenam regis/ Leo Malb. Gl. 1, 83. Varro
thinks, ' ab sidllo genera pecoris Inimolandi initium primum sum-
turn videtur/ Ee Rust. 2, 4. porci duo menses a mamma noa
dijunguntur. porci sacre^, imrl ad sacrificium ut immolentur.
porci lactentes, sacres, delici, nefrendes 2, 4. (Claudius) cum
regibus foedus in foro icit, jjorca caesa, ac vetere fecialium prae-
fatione adhibita, Suet. c. 25. duo vidimae porcinae, Seibertz no.
30 (1074). A frischling at five schillings shall stand tied to a
pillar, Krotzenb. w., yr 1415 (Weisth. 3, 513). The gras-frisch-
ling in Urbar. Aug., yr 1316, seems to mean a sheep, MB. 34'',
365. frUcliig, frischling, a wether. Staid. 1, 399. opferen als
einen friskinc, Mos. 19, 8. ein friskiiic (ram) da bi gie, Diemer
19, 19. With friscing as I'ecens natus conf. ac^a'yal veo6i]\ov
l3oTov, iEsch. Eum. 428. King Heibrekr has a g'ultr reared, with
12 judges to look after it, Hervar. saga c. 14 (Fornald. sog. 1,
463) ; conf. the giafgoUr, Norw. ges. 2, 127.
p. 52.] 'Apva fiekaivav i^eveyKure, Aristoph. Ran. 847. Men
sacrif. a ram, and sleep on its hide, Pans. iii. 34, 3. Goats sacrif,
to Juno : alyocfxiyo^ Hprj 15, 7. Nunc et in umbrosis Fauno decet
immolare lucis, seu poscet agiio, sive malit haedo, Hor. Od. i. 4,
12 ; conf. bidental, Suppl. to p. 1 74. A boy of nine kills a hlach
goat with white legs and star, over the treasure, and sprinkles
himself with the blood, Sommer's Sag. p. 140 ; a goat with golden
horns 150-1. 179. ' diu osterwiche get iiher dehein geiz' says
Helbl. 8, 299 ; does it mean that only lambs, not goats, are eaten
at Easter? A black sheep sacrif. to the devil, Firnienicli 1, 206'' ;
a sheeji to the dwarf of the Baumann's cave, Godeke 2, 240. The
Prussian goat-hallowing is described by Simon Grunau in 1 526,
Nesselm. x. Lasicz 54; conf. Tettau and Temme 261. A he-
goat sacrif. luith strange rites in Esthonia on St. Thomas's day,
Possart 172.
p. 52.] Dogs sacrif. in Greece, Paus. iii. 14, 9 ; in Umbria, Auf.
und K. 2, 379. To the nickelman a hlack cock is yearly thrown
into the Bode, Haupt 5, 378. Samogits sacrif. cocks to Kirnos,
Lasicz 47. When Ests sacrif. a cock, the blood spu-ts mto the fire,
the feathers, head, feet and entrails are thrown into the same, the
rest is boiled and eaten, Estn. ver. 2, 39. aKV/xvovf; 7rayu/ieA,ai/a?
crKvXaKwv rpiaaoij<i iepevaa<i, Orph. Argon. 962. The bodies or
skins of victims hung on trees, p. 75 — 9. 650. in altapinu votivi
1304 WORSHIP.
conma cervi, Ov. Met. 12, 266. incipiam capfcare feras et reddere
pinu cornua, Prop. iii. 2. 19.
p. 55.] That tlie victim should be led round was essential to
every kind of lustration, Aufr. u. K.'s Umbr. spr. 2, 263. KijpvKe'i
8' dva acrrv decov leprjv eKaTo/bi/Srjv rjyov, OJ. 20, 276.
p. 55,] Small sacrificial vessels, which, participants brought
"witli them, are iudic. in Hak. goda saga e. 16, couf. 'ask ne
eski,' ibid. An altar with a large cauldron found in a grave-mound
near Peccatel, Mecklenb., Lisch 11, 369. On the Cimbrian
cauldron in Strabo, see Lisch 25, 218. Out of the cavern near
Velmede a brewing-cauldron was lent when asked for, Firmenich
1 , 334^ [so Mother Ludlam's cauldron, now in Frensham Church] ;
old copper kettles of the giants were preserved, Faye 9. '
p. 57.] Former sacrifices are indicated by the banquets at
assizes and after riding the bounds. A victim^s flesh was boiled,
not roasted, though roasting and boiling are spoken of at the feast
of Bacchus, Troj. kr. 16201-99. For distribution among the people
the victim was cut up small : the ass, p. 49; the gadda into eight
pieces, Sv. folks. 1, 90. 94; Osiris into fourteen pieces, Buns. 1,
508. Before Thor's image iu the GuSbrands-dalr were laid every
day four loaves of bread and sldtr (killed meat), Fornm. sog. 4,
245-6; conf. Olafssaga, ed. Christ. 26. Gruel and fish are oSered
to Percht on her day (p. 273); Tueat and drink to Souls (p.
913 n.) ; the milk of a cow set on the Brownies' stone every
Sunday, Hone's Yrbk. 1532.
p. 57.] Smoke-offerings were known to the heathen : incense
and bones ofiered to gods, Athen. 2, 73. thus et merum, Arnob.
7, 26. Irish tusga, usga, AS. stor, thus, steran, thurificare, Haupt's
Ztschr. 9, 513''. At each altar they set 'eine risten flahses, ein
wahs-keizeliu und luirouches korn/ Diut. 1, 384. Also candles
alone seem to have been offered : candles lighted to the devil and
to river-sprites (p. 1010. 584). Men in distress vow to the saints
a taper the size of their body, tlien of their shin, lastly of their
finger. Wall, march, p: 288; conf. 'Helena (in templo) sacravit
calicem ex electro mammae suae mensura,' Pliny 33. 4, 23. The
shipwrecked vow a candle as big as the mast, Hist, de la Bastille
4, 315 ; so in Schimpf u. Ernst c. 403; otherwise a navicula ceveo,,
or an argentea anchora, Pertz 6, 783-4; a ' wechsiu haus' against
fire, h. Ludwig 84, 19; or the building of a cha^^el. Silver
WORSHIP. 1305
I'^louglis and sliips offered (p. 59n. 264u.), T). Sag. 59. Pirates offer
a tenth part of their booty, p.- 231 ; couf. ivravOa tw vaw Tpu]pov^
aviiKenat, ■)(^a\Kovv efi/3o\ov, Pans. i. 40^ 4. Stones ai'e carried
or thrown on to a grave (otherw. branches, Klemm 3, 294j : on
Bremund's grav^e by pilgrims, Karlm. 138. To sacrifice by stone-
throwing, Wolf, Ztschr. 2, Gl ; to lay a stone on the herma,
Preller 1, 250 ; a heap of stones lies round the henna, Babr. 48.
0. Miiller, Arch. § 66, thinks these epfiala were raised partly to
clear the road. Darius on his Scythian expedition has a cairn
raised on the R. Atiscus, every soldier bringing a stone, Herod.
4, 92. Eacli pilgrim contributes a stone towards building the
church, M. Koch, reise p. 422. J. Barrington, Personal Sketches
1, 17-8, tells of an Irish custom : By an ancient custom of every-
body throwing a stone on the spot where any celebrated murder
had been committed, on a certain day every year, it is wonderful
what mounds were raised in numerous places, which no person,
but such as were familiar with the customs of the poor creatures,
would ever be able to account for. Strips of cloth are hung on
the sacred tree, F. Faber 2, 410. 420; the passer-by throws a twig
or a rag on the stone, Dybeck 1845, p. 6. 4, 31 ; or ntdar 4, 35 ;
the common folk also put iiennies in the stone, 3, 29, and throw
bread, inoney and eggshells into springs 1844, 22. si het ir
opfergoldes noch wol tiisent marc, si teilt ez siner seele, ir vil
lieben man. Nib. 1221, 2 (p. 913 n.).
p. 57.] Herdsmen offer bloody victims, husbandmen fruits of
the eartli, D. Sag. 20. 21. ears left standing for Wodan (p. 154
seq.) ; a bundle o^ flax, WolPs Ndrl. sag. p. 269 ; for the little
vfOodi\w\{Q flaw -stems or a tiny hut of stalks of flax, Schonw. 2,
360-9. sheaves of straiv made for the gods, Garg. 129''. The
Greeks offered stalks and ears, Callim. 4, 283 ; hie placatus erat,
seu quis libaverat uva7ii, sen dederat sanctae spicea serta comae,
Tib. i. 10, 21 ; tender oak-leaves in default of barley, Od. 12, 357.
The Indians had grass-offerings, Kuhn rec. d. Rigv. p. 102, as the
pixies received a bunch of grass or needles. Firstfruits, daXvaia,
to Artemis, II. 9, 534. The floioer -offering too is ancient, being
one of the Indian five, viz. reading the Vedas, sprinkling water,
burning butter, strewing flowers and sptrays, hospitality, Holtzm.
3, 123. The Sanskr. 6e6'« = reliquiae, flores qui deo vel'idolo oblati
sunt, deinde alicui traduntur ; conf. the flower-offering of Saras-
1306 WORSHIP.
vafci, Somad. 1, 120-1, and ' Hallows an oflfering to the clouds,
Of kutaja the fairest blossoms,' Meghaduta 4. For Greece, see
Theocr. epior. 1. The offering to 'Venus' is bluomen und
vingerlin, Ksrchr. 3746. In Germany they danced round the first
violet, p. 762. The people call a stone in the forest, three miles
from Marburg, 'opfer-stein,' and still lay Jloivers and corn upon it.
A rock is crowned with flowers on Mayday, Prohle's Unterharz no.
347. 263. The country folk on the Lippe, like those about the
Meisner, go into the Hollow Stone on Easter-day, Firm. 1, 334;
they think of Veleda, as the Hessians do of Holda. The same
day the villagers of Waake, Landolfshausen and Mackenrode
troop to the Schweckhauser hills, where an idol formerly stood,
Harrys i. no. 4.
p. 59 n.] Aet^ov S' aOavdroiai Oeol^, Od. 2, 432. olvov eK-^eov,
r)h' ev^ovTo 6eol<i, II. 3, 296. Before drinking, they poured some
on the ground to the gods 7, 480 ; whereas the Scythians spilt
no wine (Lucian Toxar. 45), and the German heroes drank minne
without spilling any, D. Sag. 236-7. poculis aureis memoriae de-
functorum commilitonum vino mero libant, Apul. Met. 4 p.m. 131.
p. 61.] St. John's and 8t. Gertrude's minne : later examples
in Godeke's Weim. Jb. 6, 28-9, and Scheller 2, 593. postea
dominis amor 8. Johannis ministretur, MB. 35% 138. potum
caritatis propinare, Lacombleb 487 »(yr. 1183). dar truoc man
im sand Johanns minne, Ottoc. 838^'. Johannes liehe, J. minne
trinken, Weisth. 1, 562-4. trag uns her sant Johans min, Keller
erz. 32. si trinkent alsamt sant Hans min 34. In Belgium they
said : ' Sinct Jans gelei ende Sinct Gertrous minne sy met u ! '
Men pray to St. Gertrude for good lodging, Eschenb. denkm. p.
240. In Wolkenstein 114, minne sanct JoJians means the parting
kiss. A wife says at parting : setz sant JoJians ze hiirgen (surety)
mir, daz wir froelich und scliier (soon) zuo einander komen,
Ls. 3, 313 ; conf. drinking the scheidel-kanne, Liintzel Hildsh.
stiftsfehde 80. In ON. ' bad |?a drecka velfarar minni sitt,' Egilss.
p. 213. People give .each other John's blessing at Christmas,
Weisth. 1, 241-3. The two Johns are confounded, not only by
Liutpr. (Pertz 3, 363), but in the Lay of Heriger : Johannes
baptista pmcerjia (cupbearer), Lat. ged. des MA. p. 336.
p. 63.] On the shapes given to pastry, see p. 501 n. The forms
or names of osier -Jlade (-pancake), ffadeJat (patellata), oster-
TEMPLES. 1307
stuupha (-scone), p. 781, furlwiz (Graff 1, 1104), are worth
studying. Giinther 647 : ' before this sacred fire. thy image now
is brought' reminds one of Voetius's straw figure set before the
liearth.
The Carrying-about of divine images was known to the ancients :
Syriam deam per vicos agrosque circumferre, Lucian de dea Syria
49. Lucius cap. 36. circumgestare deam, Apul. p.m. 194 — 6.
The Northmen of Gu^brands-dalr carry Thor's image out of his
liouse into the Thing, set it up, and bow to it, St. Olafs s., ed.
Christ. 23-6. The men of Delbi-uck carried about a false god
lUIgerio on a long pole, Weisth. 3, 101 n. May Uh-ich of Lich-
tenstein's progress as Dame Venus be explained as a custom
dating from the time of heathen progresses ? That also was
'at Pentecost/ from April 25 to May 26, 1227; Whitsunday
fell on May 30.
Here ought to be mentioned the sacred festivals, whose names
and dates are discussed in D. Sag. 71-2. ' Festa ea Germanis nox
(it was sideribus inlustris, i.e. iUnnis, new-moon), et solemnibus
epulis ludicra/ Tac. Ann. 1, 50 ; conf. Germ. 24, where the
sword-dance is called ludicrura. Beside feasting and games, it
was a part of the festival to bathe the goddesses, p. 255.
CHAPTER IV.
TEMPLES.
p. 67.] For names compounded with alah, see Forstemann.
Halazes-stsit in Ratenzgowe (Hallstadt by Bamberg), MB. 28, 98
(yr. 889) seems a misreading for HalaJies-&ta,t ; and Halazzes-stat
28, 192 (yr. 923) for Halahhes-stat. For the chap, in Baluze 1,
755 has Halax-steht, where Pertz 3, 133 has again Halaz-stat,
but Bened. more correctly Alaga-st'cit. But even Pertz 3, 302
has Halax-stat. Dare we bring in the AS. ealgian (tueri) and
the Lat. arcere, arx ? D. Sag. 319. Pictet in Origines 1, 227
connects albs with Sanskr. alka. What means ' alle gassen und
allien ' in the Limbg. chron. p.m. 5 ? With the Alcis in Tacitus
conf. the Scythian KopaKoi, (f)iXtoi Bai/xove<i = Orestes and Pylades,
Lucian's Toxar. 7. D. Sag. 118.
1308 TEMPLES.
AS. ireoli, templum: iveoJi gesolite, Cod. Exon. 244, 6. Doners-
ive in Oldenburg seems to mean D.'s temple ; and Jisch-ivege in
Hesse may be a corrup. of Esch-weh, tliough ace. to Forstem. 2,
111 it was already in the 10th cent. Eskine-wag, -weg ; conf.
Wodenes-wege, p. 152 and OSins-ve, p. 159. Even in OHG. we
find ?(;e for will : za themo ive (al. parawe) ploazit, Gl. Ker. 27.
In ON. A''andils-re, Seem. 166'"'. Fros-v?', Dipl. Suecan. no. 1777;
Got'd-wi (Gote-vi) 1776. It is said of the gods: valda veom,
S»ra. 41''. SkaSi says: fra minom veom oc vongom, 67". Val-
liallar til, ok vess heilags 113" ; does vess belong to v"e, or stand
for vers? In Saem. 23'* (F. Magu. p. 255 n.) 'alia ve iarSar/
populorum habitaculum, is opp. to utve = utgai-Sa, gigantum
habitacula. The Goth, veihs, sacer, OHG. ivih,is wanting in OS.,^
AS., and ON. Cote-icih, nomen monasterii (Pertz 7, 460), is
afterw. Gottweih; conf, Ketweig, Beham 335, 31. Chetewic in
Gerbert (Diemer's Pref. xxi.).
p. 68 n.] Ara = dsa, ansa, is a god's seat, as the Goth, hadi,
OHG. jje^/i', AS. bed mean both ara and fanum, D. Sag. p. 115.
&(?oc?-gereordu (n. pi.), epulae, Caedm. 91,27. ad apicem gemeinen
gtinhet, MB. 29% 143 (yr. 1059). gwmpette, Hess. Ztschr. 3, 70 ;
conf. Gombetten in Hesse. Does the OHG. ehanslihti (Graff 6,
789) mean ara or area? 0. Slav, kumir, ara, idolum ; conf. linn,
kumarran, adoro, incline me. On other Tent, words for altar,
such as ON. stalli and the plur. hijrgar, see D. Sag. 114-5.
p. 69.] OHG. haruc seems preserved in Harahes-heim, Cod.
Lauresli.-3, 187, and in Hargenstein, Panzer's Beitr. 1,1; conf.
Ilerciiuiuii. AS. Besinga-/<eaW/, Kerable no. 994. ON. hatim-
bro'Som horgi roe'Sr, Seem. 42^. hof mun ek kiosa, ok liorga
marga 141". 'Y\iOY&-argh, -aerg, -Jiavg, now Thors-hiilla, Hildebr.
iii. D. Sag. 115. The Jiof sometimes coupled with horgr occurs
even in MHG. in the sense of temple, temple-yard : ze hofe geben
(in atrium templi), Mar. 168, 42. ze liove giengen (atrium) 169,
oO. den Jiof rilmen (temple) 172, 5; conf. ON. hojiand, temple-
land. Munch om Skiringssal 106-7. D. Sag. 116-7. Likewise
garfe, iiin, pi. tuulr, ivieaG, aue (p. 225) are used for holy places,
Gr. aXaos.
p. 69.] OHG. j^fi'i'o, AS. hearo, are supported by Iciparida =
nemorosa, which Graff 3, 151 assoc. with kiparida ; by AS.
hearewas, saltus, Haupt's Ztschr. 9, 454'', and ' bearo sette, weobedd
TEMPLES. 1309
worlite/ CaeJm. 172, 7. Lactautius's ' antistes nemorum, Inci
sacerdos ' is rendered ' hearwes bigenga. ivuduhearwes weard '
207, 27. 208, 7. Xaines of places : Parawa, Neugart. Cod. dipl.
no. 30 (yr. 700) ; BarwithsyHsel, Miilleuh. Nordalb. stud. 1, 138;
ON. Barey. The OHG. za theiiio parawe, Diut. 1, 150 is glossed
on the margin by ' to deme hoen althere, to demo sidea althere/
Goslarer bergg. 313.
p. 09 n.] OHG. luoc, specus, cubile, delubrum, Graff 2, 129.
in luakirum, delubris, Diut. 1, 530^. ISh, lucus, Graff 2, 128. In
Rudolfs Weltchr. occurs heteloch, lucus, pi. beteloecher. Notker's
Cap. 143 distinguishes the kinds of woods as walden, forsten,
ISlien. The Yocab. optim. p. 47" has : silva wilder wait, nemus
schoener wait, lucus dicker wait, saltus hoher wait. Mommsen,
Unterital. dial. 141, derives lucus from luere, hallow. There are
hursts named after divine beings : Freckenliorst, Gtvekaiihorst
(conf. Freckastein, Glvehansten. ok ]?ar stendr enn Thorsteinn,
Landn. ii. 12). It comes of forest-worship that the gods are at-
tended by wild beasts, Wuotan by wolf and raven, Froho by a boar.
p. 09.] Worshipping in the still and shady grove was practised
by many nations. ' Thou hast scattered thy ways to the strangers
under every green tree' complains Jeremiah 3, 13. kXvtov
dXaof ipov jidrjvai7]<;, Od. 0, 321. eV aXcrel hevoprjevn ^oi/3ov
!ATT6X\.QiV0<i 9, 200. aXaea IIepae(f)Ova[r]<i 10, 509. aXao^ vtto
aKLepov eKarrj^oXov ji7r6X\,Q}vo<i 20, 278. Athenaeus 4, 371-2,
celebrates the cool of the sacred grove, inhorruit atrum majestate
nemus, Claudian in Pr. et Olybr. 125 (on nemus, see p. 048). in
tuo luco etfano. Plant. Aulul. iv. 2, 8. Incus sacer, ubi Hesperi-
dum horti, Pliny 5, 5. itur in antiquara silvam, stabula alta
ferarum, ^n. 6, 179. nunc et in umhrosis Fauno decet immolare
lucis, Hor. Od. i. 4, 11. nee magis auro fulgentia atque ebore,
quam lucos et in iis silentia ipsa adoramus, Pliny 12, 1. pro-
ceritas silvae et secretum loci et admiratio umbrae fidem numinis
facit, Seneca ep. 41. As the wood is open above, a hole is left in
the top of a temple, conf. the Greek hypaethral temples: Terminus
quo loco colebatur, super earn foramen patebat in tecto, quod nefas
esse putarent Terminum intra tectum consistere, Festus sub v. ;
conf. Ov. Fasti 2, 071. Servius in ^n. 9, 448. The Celts un-
roofed their temples once a year {airoare'yd^.), Strabo 4, p. 198.
A grove in Sarraatia was called akieviMa deov, piscatnra dei, Ptol.
VOL. IV. \n(oOO "
y
I
1310 TEMPLES.
3, 5. The Abasgl in the Caucasus venerated groves and woods
{ciXarj koL v\a<i), and counted trees among their gods, Procop. 2,
471 ; couf. the prophetic rustle of the cypresses in Armenia (p.
1 i X C) . Even in the Latin poems of the MA. we find : Amoris nemus
ParadisuSj Carra. bur. 162. circa silvae medium locus est occultus,
ubi vigfet maxime suus deo cultus 163. In Eckhart 186, 32 the
Samaritan woman says, ' our fathers worshipped under the trees
on the mountain.^ In Troj. kr. 890: si wolden gerne husen ze
walde uf wilden rluten. Walther v. Rh. 61^ : in einen schoenen
griienen wait, dar diu heidensche diet mit ir abgoten geriet (ruled?).
In stories of the Devil, he appears in the forest gloom, e.g. Ls. 3,
256, perhaps because men still thought of the old gods as living
there. Observe too the relation of home-sprites and wood-wives s
to ti-ees, p. 509.
Worshipping on mountains is old and widely spread ; conf. as,
ans (p. 25), and the Wuotans-&er^.?, Douners-tertys. Three days
and nisrhts the Devil is invoked on a mountain, Miillenh. no. 227.
Mountain worship is Biblical: ^on this mountain (Gerizim),'
John 4, 20; see Raumer's Palest, p. 113.
p. 7o.] Like the Donar's oak of Geismar is a large holy oali,
said to have stood near Miilhausen in Thuriugia; of its wood was
made a chest, still shown in the church of Eichenried village,
Grasshof's Miilh. p. 10.
p. 74.] On tJiegathon, see Hpt's Ztschr. 0, 192, and Wilmans'
essay, Miinst. 1857. summum et principem omn. deorum, qui
apud gentes thegaton nuncupatur, Wilkeus biogr. of St. Gerburgis;
conf. Wigand's arch. 2, 206. tagaton discussed in Ritter's christl.
phil. 3, 308. It is Socrates's Bac/j,6vtov, Plato's to ayaOov, the
same in Apul. apolog. p. ra. 278. Can thegatho be for theodo, as
Tehota is for Thiuda ? Forstem. 1, 1148.
p. 75.] The hohj wood by Ilagenau is named in Chmel reg.
Ruperti 1071, D. Sag. 497. fronwald, Weisth. 1, 423. On the
word bannwald conf. Lanz. 731 : diu tier (beasts) bannen.
Among holy groves wag doubtless the Fridewald, and perh. the
Spiess, both in Hesse, Ztschr. f. Hess, gesch. 2, 163. ' Fri&esledh,
Kemble no. 187. 285; Osivudu 1, 69 is a man's name, but must
have been that of a place first. The divine grove Glaslr with
golden foliage, Sn. 130, stands outside ValhiJll ; Sa3m. 140'^ says
Hiorvar'S's abode was named Glasis lundr.
TEMPLES. 1311
p. 75.] The adoration of the oak is proved by Velthem's Sp.
liist. 4, 57 (ed. Le Long, fol. 287) : Van ere eykeji, die men
anehede.
■ In desen tiden was ganginge mede
tusschen Zichgen ende Diest ter stede
rechte bi-na te-midden werde,
daer dede menich ere bedeverde
tot ere eijTcen (dat si u cont),
die alse een cruse gewassen stunt,
met twee rayen gaende ut,
daer menich quam overluut,
die daer-ane June scerpe ende staf,
en seidoj dat hi genesen wer daer-af.
Som liepense onder den bom, etc.
Here is a Christian pilgrimage of sick people to a cross-shaped
tree between Sicken and Diest in Brabant, and the hanging
thereon of bandage and staff upon recovery, as at p. 1167. 1179 ;
conf. the heathen oscilla (p. 78). The date can be ascertained
from Le Long's Velthem.
p. 77.] ' Deos nemora incolere persuasum habent (Samogitae)
. . . . credebat deos intra arhores et cortices latere ' says Lasicz,
Hpt's Ztschr. 1, 138. The Ostiaks have holy woods, Klemm 3, 121.
The Finnic ' Tharapita ^ should be Tharapila. Castren 215 thinks
-pila is bild, but Kenvall says tJiara pill a = h.ovned owl, Esth. tor-
ropil, Verhandl. 2, 92. Juslen 284 has p67Zo bubo, and 373
tarhapoUd bubo. With this, and the ON. bird in Glasis lundr,
conf. a curious statement in Pliny 10,47 : in Rercifnio Germaniae
saltu invisitata genei'a alititm accepimus, quarum plumae ignium
modo colluceant noctihus ; conf. Stephan's Stoflief. 116.
p. 78 u.] Oscilla are usu. dolls, puppets, OHG. tocchun, Graff
5, 365. They might even be crutches hung up on the holy tree
by the healed (Suppl. to 75). But the prop, meaning must be
images. On church walls also were hung offerings, votive gifts,
rarities : si hiezen diu iveppe hdhen iu die Mrcheu an die mure,
.Servat. 2890.
p. 79.] A Celtic grove descr. in Lucan's Phars. 3, 399 ; a
Norse temple in Eyrbyggja-s. c. 4.
p. 80.] Giefers (Erh. u. Roseukr. Ztschr. f. gesch. 8, 261 —
y
VLSIS TEMPLES.
285) supposes that tlie templura Tanfanae belonged at once to the
Cherusci, Chatti and Marsi ; that Tanfana may come from tanfo,
truncus (?), and be the name of a grove occupying the site of
Eresburg, now Oher-Marsberg ; that one of its trunci, which had
escaped destruction by the Romans (solo aequare he makes burn-
ing of the grove), was the Irmensid, which stood on the Osning
between Castrum Eresburg and the Garls-schanze on the Bruns-
berg, some 4 or 5 leagues from Marsberg, and a few leagues
from the Baller-horn by Altenbeke, the spring that rose by
miracle, D. Sag, 118.
p. 80.j To the isarno-dori in the Jura corres]?. Trajan's Iron
Gate, Turk. Demir hapa, in a pass of Dacia. Another Temir kapa
in Cilicia, Koch Anabas. 32, Miiller lex. Sal. p. 36. Clausura is
a narrow pass, like Oep/xonvXai, or irvXai alone; conf. Schott'ss
Deutschen in Piemont p. 229.
p. 85.] As castrum was used for templum, so is the Boh.
hostel, Pol. hosciel for church. Conversely, templum seems at
times to mean palatium ; couf» ' exustum est p)alatmm in Thorn-
burg' with 'exustum est famosum templum in Thornburg,' Pertz
5, 62-3, also ' Thovnhnrg castellum et palatium Ottonis ' 5, 755.
The OS. rakiid is both templum and palatium. Beside ' casulae '
= faua, we hear of a cella antefana (ante fana?), Mone Anz. 6,
228.
p. 85.] Yeuiens (Chrocus Alamalin. rex) Arvernos, deluhrum
illud quod Gallica Yingaa. vassogalate vocant, diruit atque subvertit;
iniro enim opere factum fuit, Greg. Tur. 1, 32. The statement is
important, as proving a difference of religion between Celts and
Germans : Chrocus would not destroy a building sacred to his
own religion. Or was it, so early as that, a christian temple ?
conf. cap. 39.
p. 85.] Expressions for a built temple : ' hof utti hann i
tuninu, i^tv J^ess enn merkl, ]?at er nu kallat trollaskeiff',' Laxd. 66.
sal, Graff sub v.; der sal, Diemer 326, 7. AS. reced, OS. rakud,
seems conn, with racha, usu. = res, caussa, but ' zimhoron thia
racha,' 0. iv. 19, 38 ; 'conf. wih and wiht. Later words : pluoz-
hus, bloz-hus, Graff 4, 1053. abgot-hus fanum 1054. The Lausitz
Alag. 7, 166 derives chirihlid, AS. cyrice, from circus. 0. SI.
tzerhy, Dobr. 1 78 ; Croat, czirkva, Carniol. zirkva, Serv. tzrkva,
0. Boh. cjerkcw, Pol. cerkleiu (conf. Gramm. 3, 156. Pref. to
PEIESTS. ' 1313
Schultze xi. Graff 4, 481). The sanctuary, ON. grid'astad'r, is not
to be trodden, Fornm. sog. 4, 186; beast nor man might there be
harmed, no intercourse should men with woirven have (engi vi'Sskipti
skyklu karlar viS konur ega {^ar, Fornald. sog. 2, 63.
p. 86.] Heathen places of worship, even after the conversion,
wfere still royal manors or sees and other benefices endowed with
the estate of the old temple, like Herhede on the Ruhr, which
belonged to Kaufungen, D. Sag, 589. Mannh. Ztschr. 3, 147.
Many tncaiors (also glehe-lands ace. to the Weisthiimer) had to
maintain ' eisernes vieh, fasel-vieh,' bulls for breeding (p. 93).
In Christian as in heathen times, holy places were revealed by
signs and wonders. A red-hot harrow is let down from heaven
(Sommer), like the burning plough in the Scyth. tale (Herod, 4,
5), D. Sag. 58-9. Legends about the building of churches often
have the incident, that, on the destined spot in the wood, lights
were seen at night, so arranged as to show the ground plan of the
future edifice. They appear to a subulcus in the story of Ganders-
helm, Pertz 6, 309-10 ; to another, Frickio by name, in the story
of Freckenhorst, where St. Peter as carpenter designs the figure
of the holy house, Dorow, i. 1, 32-3 ; conf, the story at p. 54 and
that of Wessohrunn, MB, 7, 372. Falling snow indicates the
spot, Miillenh. 113; conf. Hille-snee, Holda's snow, p, 268 n. 304,
Where the falcon stoops, a convent is built, AVigand^s Corv.
giiterb, 105, The spot is suggested by cows in a Swed. story,
Wieselgren 408 ; by resting animals in a beautiful AS. one,-
Kemble no. 581 (yr 974).
p, 87.] On almost all our German mountains are to be seen
footmarks of gods and heroes, indicating places of ancient worship,
e.g. of Brunhild on the Taunus, of Gibich and Dietrich on the
Hartz. The Allerhatenberg in Hesse, the 'grandfather-hills'
elsewhere, are worth noting.
CHAPTER V.
PRIESTS.
p. 88.] Religion is in Greek evae/Seia and OprjaKela (conf. dprj-
(TKevQ), p. 107). KUT €vae/3eLav — pie, Luciau 5, 277. Religio =
iterata lectio, conf. intelligere, Lobeck's Rhemafeicon p. 65. It
1314 PEIESTS.
is rendered in OHG. glosses by heli, Hattemei- 1, 423; gote-dehti
devotio, cote-dehfigi devout, anadaht intentio, attentio^ Graflf 5,
163. Pietas, peculiarly, by ' lieim-minna unde mdg-'minna,' Hatt.
I, 423. Credificheit, Servat. 702, is sliam-piety, conf. p. 35 n.
' Dis fretus ' in Plaut. Gas. 2, 5 = Gote forahtac, 0. i. 15, 3.
p. 88.] Gudja, god'L, seems to be preserved in the AS. proper
name Goda. Kemble 1, 242. For dpx'epeiJ^, Ulph. has anhumists
gudja, Matt. 27, 62. Mk. 8, 31 ; but auhumists veiha, Joh. 18, 13.
The priest hallows and is hallowed (p. 93), conf. the consecration
and baptism of witches. GiJndul consecrates : nil vigi eh Jjik
undir oil ]?au atkvaeSi ok skildaga, sem 0<Sinn fyrimaelti, Fornald.
sog. 1, 402. The words in Lactant. Phoenix, 'antistes nemorum,
luci veneranda sacerdos/ are rendered by the AS. poet : bearwes
higenga, wudubearwes iveard 207, 27. 208, 7. The priest stands
before God, evavri rov Oeov, Luke 1,8: giangi furi Got, O. i. 4,
II. The monks form ' daz Gotes her,' army, Reinh. F. 1023.
The Zendic dthrava, priest, Bopp Comp. Gram. 42. Spiegel's
Avesta 2, vi. means fire-server, from atars fire, Dat. athrc. Pol.
xiadz priest, prop, prince or sacrificer, Linde 2, 1164''; conf.
Sansk. xi govern, kill, autja dominans.
p. 89.] Ewart priest: ein ewart der abgote, Barl. 200, 22.
Pass. 329, 56, etc. ewarde, En. 244', 14. prestcr und ir ewe
mester 243, 20.
p. 89 n.] Zacharias is a fruod gomf>, Hel. 2, 24. Our Muger
maun, Idiige frau, still signify one acquainted with secret powers
of nature; so the Swed, 'de klokar,' Fries udfl. 108. The phrase
'der giLote man ' denotes espec. a sacred calling : that of a priest,
Marienlog. 60, 40, a bishop. Pass. 336, 78, a pilgrim, Uolr. 91.
Nuns are guote frowen, Eracl. 735. kloster und gnote Uufe,
Nib. 1001, 2, etc. die goede man, the hermit in Lane. 4153-71.
16911-8, etc. So the Scot. ' gudeman's croft' above; but the
name Gutmans-liausen was once Wotenes-husen (Suppl. to 154).
Bons-liommes are heretics, the Manichaeaus condemned at the
Council of Cambery 1165; huonuomini, Macchiav. Flor. 1, 97.
158. The shepherds in O. i. 12, 17 are giioie man. Engl, good-
man is both householder and our biedermann, Groa is addressed
as gocf kona, Sa3m. 97"; in conjuring: Alrun, du vil guote (p.
]202n.)
p. 89.] Christian also^ though of Germ, origin, seems the
PRIESTS. ' 1315
OHG. Iieit-haft sacerdos, from lieit = oi'do; hence, in ordiuem
sacrum receptus. MHG. heifhafte liute, sacerdotes, Fundgr. 1,
94 ; conf. eithafte herren, Ksrchr. 1 1 895. AS. gepungen, reverend,
and espec. religiosus, Homil. p. 344.
p. 90.] Agathias 2, 6 expressly atti'ibutes to the heathen Ala-
manns of the 6th cent, diviners {fidvreL^ and ■)(pria/j,oX6'yoL^) , who
dissuade from battle ; and princes in the Mid. Ages still take
clergymen into the field Avith them as counsellors : abbates pii,
scioli bene consiliarii, Rudl. 2, 253. Ordeals are placed under
priestly authority, Sa3m. 237-8. In the popular assembly the
priests enjoin silence and attention : silentium per sacerdotes, qui-
bus tum et coercendi jus est, imperatur, Germ. 11. In addition
to what is coll. in Haupt's Ztschr. 9, 127 on 'lust and unlust,^
consider the tacihis precari of the Umbr. spell, and the opening
of the Fastnachts-spiele.
p. 91.] The Goth, pro})] an, usjyrojyjan transl. /auety iuitiare, and
<yv/j,vd^eiv, exercere GDS. 819; may it not refer to some sacred
function of heathen priests, and be connected with the Gallic
dridd (p. 1036 n.), or rather with pru&r (p. 423)? Was heilac
said of priests and priestesses ? conf. ' heilac huat,' cydaris, Graff
4, 874; Heilacflat, Cod. Lauresh. 1, 578; Heilacbrunno, p. 587;
Heiligbar, p. 667-8. Priests take part in the sacrificial feast, they
consecrate the cauldron : sentu at Saxa Sunnmanna gram, hann
kann helga hver vellanda, Sjsm. 238''; so Peter was head-cook
of heaven, Lat. ged. des MA. p. 336. 344. Priests maintain the
sacred beasts, horses and boars, Herv.-s. cap. 14 ; conf. RA. 592,
In beating the bounds they seem to have gone before and pointed
out the sacred stones, as the churchwardens did afterwards ; they
rode especially round old churches, in whose vaults an idol was
supposed to lie. Priests know the art of quickening the dead,
Holtzm. 3, 145. They have also the gifts of healing and divina-
tion : laTpo/xavTL'?, ^sch. Suppl. 263.
p. 91.] In many Aryan nations the priestly garment is ivhite.
Graecus augur pallio candido velatus, Umber et Romanus trabea
purpurea amictus, Grotef. inscr. Umbr. 6, 13. Roman priests
and magistrates have white robes ; see the picture of the flamen
^ The IJ.6.VTIS interprets dreams, entrails, flights of birds, but is no speaker of
oracles, xPV^t^^^^'yos, Paus. i. 34, 3. [In Plato's Timteus 72 B, /xavris (fr. /xaivofiai.)
is the inspired speaker of oracles.]
1316 PRIESTS.
dialis in Hartung 1, 193. Scliwenck 27; amictus veste alba
sevir et praetor^ Petron. 65. The Cimbrian priestesses in Strabo
are \evy^€i/jiove<i (p. 55-6), and the Gothic priests in Jorn. cap. 10
appear in candidis vestibus. The Gallic druids are arrayed in
tvhite (p. 1206), the priest of Gerovit in snow-wliite, Sefridi v.
Ottonis p. 128 (Giesebr. Wend, gesch. 1, 90). In the Mid. Ages
too white robes belong to holy women, nuns, die goede man met
tvitten clederen. Lane. 22662-70.
The Gothic 2^iltnti (Kl. schr. 3, 227. GDS. 124) remind us of
the ' tria geneva, pileorum, quibus sacerdotes utuntur : apex, tiitu-
his, galerus' in Suetonii fragra. p. m. 335. The picture of a
bearded msin in Stalin 1, 161-2, is perhaps meant for a priest.
The shaven hair of Christian and Buddhist monks and nuns is
probably a badge of servitude to God; GDS. 822.
p. 91.] Snorri go^i, like the AS. coifi, rides on a mare,
Eyrbygg. s. 34 ; and the flaraen dialis must not mount any kind
of horse, Klausen ^n. 1077. Hartung 1, 191. Possibly even
the heathen priests were not allowed to eat things with blood,
but only herbs. Trevrizent digs up roots, and hangs them on
bushes, Parz. 485, 21 ; in a similar way do Wilhelm the saint and
Waltharius eke out their lives, Lat. ged. d. MA. p. 112.
p. 92.] Among gestures traceable to priestly rites, I reckon
especially this, that in the vindicatio of a beast the man had to lift
up his rig-ht hand or lay it on, while his left grasped the animal's
right ear. The posture at hammer-throwing seems to be an-
other case in point, RA. 65-6. GDS. 124-5. Kemble 1, 278
thinks colji is the AS. ceofa, diaconus.
p. 93.] Christian priests also are called ' God's man, child,
kneht, scale, deo, diu, wine, trut,' or ' dear to God,' conf. Mann-
hardt in Wolf's Ztschr. 3, 143. Gotes man (Suppl. to p. 20-1).
Gotes A;4;i^ = priest, Greg. 1355. Reinh. 714; or = pilgrim, as
opp. to welt-kind (worldling), Trist. 2625. der edle Gotes Tineht,
said of Zacharias and John, Pass. 346, 24. 349, 23. 60 ; of the
pilgrim, Trist. 2638. Gotes riter, Greg. 1362. ein warer Gotis
scale, Ksrchr. 6071. OHG. Goi^-deo, Goie^-deo, fem. -dm (conf.
ceile Be, cnlde, servant of God, Ir. sag. 2, 476). der Gotes trtit,
Pass. 350, 91. Among the Greek priests were dyx^ideoi, Lucian
dea Syr. 31 ; conf. the conscii deorum, Tac. Germ. 10. Amphi-
araus is heloved of Zeus and Apollo, i.e. he is jxdvrc^;. On his
PRIESTS. '. 1317
death Apollo appoints another of the same familj-j Od. 15^ 2-45.
253.
p. 93.] If priesthood could be hereditary, the Norse go5i
must have been free to marry, like the episcopus and diaconus of
the early Christians (1 Tim. 3, 2. 12) and the Hindu Brahmin.
Not so the Pruss. ivaidlot or ivaidler, Nesselm. p. xv. and p. 141.
To appoint to the priesthood is in ON. sigua gocPum, or (jefa,
though the latter seems not always to imply the priestly office :
|;'eir voro gumnar god'om signadir, Stem. 117*^. gcfinn OSni,
Fornm. sog. 2, 16S. enn gaf hann (Brandr) gud'uniim, ok var
hann kallaSr Gud'-hranar, Fornald. sog. 2, 6; his son is GaS-
mundr, and his son again GuSbrandr ( = OHG. Gota-beraht) 2, 7.
Does this account for divination being also hereditary (p. 1107) ?
p. 93.] The god had part of the spoils of war and hunting
(p. 42), priest and temple were paid their dues, whence tithes
arose : hof-toUr is the toll due to a temple, Fornm. s. 1, 268. On
priestly dwellings see GDS. 125.
p. 94.] German divination seems to have been in request
even at Rome : haruspex ex Germania missus (Domitiano), Suet.
Domit. 16. Soothsayers, whom the people consulted in particular
cases even after the conversion, were a remnant of heathen priests
and priestesses. The Lex Visig. vi. 2, 1 : ' ariolos, aruspices,
vaticinantes consulere,' and 5 : ' execrabiles divinorum proniin-
tiationes intendere, salutis aut aegritudinis responsa poscere.'
Liutpr. 6, 30 : ' ad ariolos vel ariolas pro responsis accipiendis
ambulare,^ and 31 : 'in loco ubi arioli vel ariolae fuerint.^
The ON. spd-macCr is called rdd'-spaJcr, Saem. 175% or fram-viss
like the prophet Gripir 172". 175^ )^\\fTam um ser 175"''\ farit
er ]>az ek yb?-Wi-sac 1 75^^. ];u oil um ser orlog for 176''. Gripir*
lijgr eigi 177''. Gevarus rex, divinandi doctissimus, industria
2>yaesaglorum excultus, Saxo Gram. p. 115. (conf. p. 1034.
1106). The notion of oraculum (what is asked and obtained of
the gods), vaticinium, divinatio, is expr. by ON. frett : frettlr
sog^u, Sa3m. 93\ fretta beiddi, oracula poposci 94". geek til
frettar, Yngl. 21 (Grk. -x^paaOaL tm deep, inquire of the god).
Conf. frehtan, Suppl. to p. 37; OHG. frcJit meritum, frehtic
meritus, sacer; AS. fyrht in Leg. Canuti, Thorpe p. 162.
p. 95.] German women seem to have taken part in sacri6ces
(p. 56 n.); women perform sacrifice before the army of the Thracian
1318 GODS.
Spartacus (b.c. 67), who bad Germans under liim, Plutarch Crass.
c. 11. The Romans excluded women, so do the Cheremisses, p.
1235-6; the Lapps and the Boriats, Klemm 3, 87. 111-3.
p. 95-6.] A druias Gallicana vaticinans is mentioned by Yopis-
cus in Aurel. 44, in Numer. 13-4; by Lampridius in Alex. Sev.
60. Drusus is met by a species harharae mulieris humana amplior,
Suet. Claud, c. 1. Dio Cass. 55, 1. Chatta muMer vaticinayis Suet.
Vitel. c. 14. Veleda receives gifts : Muraius Lupercus inter dona
missus Veledae, Tac. Hist. 4, 61. A modern folktale brings her
in as a goddess, Firmenich 1, 334-5. On Albruna couf. Hpt^s
Ztschr. 9, 240. Of Jettha it is told in the Palatinate, that she
sought out and hewed a stone in the wood : whoever sets foot on
the fairy stone, becomes a fixture, he cannot get away, Nadler p.
125. 292. Like Pallas, she is a founder of cities. Brynhild, like'
Yeleda, has her hall on a unountalu, and sits in her tower, Vols. s.
cap. 25. Hother visits prophetesses in the waste wood, and then
enlightens the folk in edito monfis vertice, Saxo Gram. p. 122.
The white lady of princely houses appears on a tower of the castle.
The witte Dorte lives in the tower, Mullenh. p. 314. When mis-
fortune threatens the Pedaseans, their priestess gets a long beard,
Herod. 1, 175. 8, 104. Women carve and read runes : Kostbera
kunni shll runa, Sj©m. 252", rcist runa 252^. Orny- reist runar a
kefli, Fornm. s. 3, 109. 110 (she was born dumb, p. 388). In
the Mid. Ages also women are particularly clever at writing and
reading. RA. 583.
p. 98.] To the Norse prophetesses add Groa volva, Sn. 110,
and Gondul, a valkyr, Fornald. s. 1, 398. 402, named appar. from
gandr, p. 1054. 420. Thorgerd'r and Irpa are called both horga-
hru&r, temple-maid, and Uolga-hru&r after their father Holgi,
p. 114. 637. A Slav pythonissa carries her sieve in front of the
army, p. 1111-2; others in Saxo Gram. 827; conf. 0. Pruss.
waidlinne, Nesselni. prof. 15.
• CHAPTER VL
GODS.
p. 104n.] The Goth. manZei7i;a, OHG. manna/tZ/Ao (conf. ai/Spta?
fr. avt'ip man), lasts in MHG. wehsine manlich, Fundgr. 2, 123.
GODS. ' 1319
guldiu manUch, Servat. 2581. ^apud manlicha,' where the image
stands, Notizeubl. 6, ] 68.
p. 105.] Though Tacitus mentions no image in human shape,
but only signa and formae {effigiesq^ae et signa quaedam detrada
lacis in proelium ferunt, Germ. 7, conf. vargr haugir fyr vestan dyr,
ok drupir odi yfir, Sgera. 41'') ; — yet the expression' nitmen i^psum ,
si credere velis,' used of the divine Mother in her bath, cap. 40,
does seem to point to a statue.
p. 106.] In the oldest time fetishes — stones and logs — are
regarded as gods^ images, Gei'h. Metron. p. 26. Gr. to /3peTa<;in
the Tragic poets is a god's image of wood (conf. elKojv), though
Benfey 1, 511 says 'of clay;'' ^oavov, prop, graven image fr. ^ew
I scrape, often means a small image worn on the person, e.g. the
Cleo in Paus. iii. 14, 4; dyaXfia, orig. ornament, then statue;
i^u)Ziov, liter, little-animal 15, 8. Statues were made of particular
kinds of wood : ^oavov dyvou, of the vitex agnus-castus 14, 7
(conf. ramos de nohilissimo agno casta, Evag. Fel. Fabri 1, 156-7),
as rosaries of mistletoe were preferred, ciim paupere culta stabat
in exigua Ugneus aede deus, Tib. i. 10, 20. Irish dealhli, deilhh,
deilhhin, deilhhog, imago, statua, figura. Beside the Boh. modla,
idolum (fr. model ? or fr. modliti, to pray ?), we find halwan, block,
log, idol, Pol. halwan, Miklos. haVvan' , Wall, halavanv, big stone
(p. 105 n.), which Garnett, Proceed. 1,148, connects with Armoric
' penlvan, a long stone erected, a rough un wrought column.''
OHG. avara (p. 115-6) stands for imago, statua, pyramis (irman-
sul), pyra, ignis, Graff 1, 181; conf. Criaches-avara (p. 297) ; OS.
avaro filius, proles, AS. eafora. The idea of idolum is never
clearly defined in the Mid. Ages : the anti-pope Burdinus (a.d.
1118-9) is called so, Pertz 8, 254-5. Even Beda's 'idolis servire'
2, 9 is doubtful, when set by the side of 'daemonicis cultibus
servire ' 2, 5.
p. 107.] On Athanaric's worship of idols, conf. Waltz's Ulfila
p. 43. 62. Claudian de B. Getico 528 makes even Alaric (a.d. 402)
exclaim : Non ita di Getici faxint vianesque parentum ! Compare
the gods' waggon with sacer ciirrus in Tac. Germ. 10 and Suppl.
to 328-9 below. Chariots of metal have been found in tombs,
Lisch Meckl. jb. 9, 373-4. 11, 373.
p. 108.] That the Franks in Clevis's time had images of gods,
is proved further by Remigius's epitaph on him: Cohtempsit ere-
J
1320V GODS.
dere mille Numina^ quae variis horrent portenta figuris. On the
other hand, Gregory of Tours's account (1, 34) of the Alamann
king Chrocus in the 3rd century conapelling St. Privatus in Gaul
to sacrifice to idols, is vaguely worded: Daemoniis immolare com-
pellitur, quod spurcum ille tarn exsecrans quara refutans ; on
Chrocus conf. Stalin 1, 118.
p. 108 n.] Old idols in churches were placed behind the
organ (Melissantes orogr. p. 437 — 9) in Duval's Eichsfeld 341.
'An idols^ chamber was in the old choir/ Leipz. avant. 1, 89 — 91 ;
'the angels out of the firewood room/ Weinhold's Schles. wtb.
17^; fires lighted with idols, conf. Suppl. to p. 13 — 15. Giants'
ribs or hammers hung outside the church-gate, p. 555 n.; urns
and inverted pots built into church-walls, Thiir. 'mitth. i. 2,
112—5. Steph. Stoflief. p. 189, 190. A heathen stone with the
hoof-mark is let into Gudensberg churchyard wall, p. 938.
p. 113.] The warming (baka), anointing and drying of gods'
images is told in FriS|nofs-s. cap. 9 (p. 63). But the divine
snake of the Lombards was of gold, and was made into a plate
and chalice (p. 684). The statua ad humanos tactus vocalis, Saxo
p. 42, reminds of Memnon's statue. Some trace of a Donar's
image may be seen in the brazen dorper, p. 535. On the arm-
rings in gods' images conf. the note in Miiller's Saxo p. 42. Even
H. Sachs 1, 224'' says of a yellow ringlet : ' du nahmst es Gott
von fiissen 'rab,' off God's feet; an'd ii. 4, Q^: ihr thet es Got von
fiissen nemmen. Four-headed figures, adorned with half-moons,
in Jaumann's Sumlocenne p. 192 — 4. On nimbi, rays about the
head, conf. p. 323 and Festus : capita deorum appellabantur fas-
ciculi facti ex verbenis. Animals were carved on such fiofures, as
on helmets ; and when Alb. of Halbersta^dt 456^ transl. Ovid's
* Ilia mihi niveo factum de marmore signum Ostendit juvenile,
gerens in vertice picum,' Met. 14, 318, by ' truoc einen spelit vf
siner ahselii/ he probably had floating in his mind Wodan with
the raven on his shoulder. Even in Fragm. 40'' we still find :
swuor bi alien gotes-bilden.
p. 114 n.] Gods' 'images are instinct with divine life, and can
move. Many examples of figures hirnlng round in Botticher's
Hell. Temp. p. 126. One such in Athenaeus 4, 439; one that
turns its face, Dio Cass. 79, 10: sacra retorserunt oculos, Ov.
Met. 10, 696 ; one that ivalks, Dio Cass. 48, 43. IBpooet ra ^oava
GODS. , 1321
Kal Kivkerai, Lucian ed. Bip. 9, 92. 120. 378; deorum siidasse
simulacra, Cic. de divin. 2, 27. simulacrum Apollinis Cumani
quatriduo jievlt, Augustin. Civ. Dei 3, 11 ; Lanuvii simulacrum
Junonis sospitae lacrimasse, Livy 40, 19; lapidimi /efas = statua-
rum lacrimae, Claudian in Eutrop. 2, 43. simulacrum Jovis
cachinnum repente edidit, Suet. Calig. 57. Flames burst out
from head aud breast, Herod. G, 82. Au Artemis drops her shitld,
Paus. iv. 13, 1. Not only are they spoken to (interdiu cum Capi-
tolino Jove secreto fabnlabatur, modo insusurrans ac praebeus
invicem aurem, modo clarius, nee sine jurgiis. Suet. Calig. 22),
but they answer. Being asked, ' visne ire Eomam, Juno ? ' she
nods and says yea, Livy 5, 22.
The same in Teutonic heathenism. Thor's image toalhs and
tallis, Fornm. s. 1, 302. As ThorgerS's image bends its hand
to keep the gold ring on, Mary's does the same, see above, and
Ksrchr. 13142-265-323. Vine. Bellov. 25, 29 foil, by Heinr. de
Hervord ad an. 1049. A Virgin sets the Child down, and kneels
to it, Marienleg. 228; the Child is taken from her, Pass. 144, conf.
Ges. Ab. 3, 584. A Mary receives a shot, and saves the man it
was aimed at, Maerl. 2, 202. A Crucifix embraces a worshipper,
Keisersb. seel. par. 75^^; hows to one who has forgiven his mortal
foe, Sch. u. Ernst 1522 cap. 628; 'dat cruce losede den voet, unde
stotte ene,^ kicked him, Detm. 1, 7. An image 6i7es the perjurer's
hand off, Sch. u. Ernst c. 249 ; speaks, Alexius 444. 490. Maerl.
2, 201 ; and turns round, KM. 1 (ed. 2) xlix. The stone visitant
in Don Juan nods and walks. Gods' images fall from heaven
ace. to the Scythian legend ; so does the figure of Athena, Paus.
i. 2G, 7. Or they are stolen from abroad, dii evocati, e.g. a
Juno (Gerh. Etrusker p. 31), and Artemis from Tauris, Schol. to
Theocr. ; conf. Meiners 1, 420-3. So, in the Mid. Ages, relics
were stolen. Again, idols are ivashed, bathed, Schol. to Theocr. ;
conf. the Alraun, p. 1203. They were even solemnly burnt; thus
in the Boeotian dtedals, evei-y GO years, 14 oaken images of Hera
were consigned to the flames, E. Jacobi's Hdwtb. d. Gr. u. Rom.
mythol. 394.
p. 115.] The numbers th7'ee and four in conn, with gods'
images occur even later still. At Aign on the Inn near Rottal-
miinster, next the Malching post-house, a St. Leonard's pilgrim-
age is made to ^ve^br a zen idols, the biggest of which is called the
13'22 GODS.
Worthy. The peasants say none but the worthy man can lift it.
If a 3'outh after his first confession fails to lift the figure, he goes
to confession again, and comes back strengthened. The festival
is called The three golden Saturday nights in September. A girl
proves her virginity (also by lifting?). The Austrians have a
Leonard's chapel too, yet they pilgrim to Aign, and say ' he is
the one, the Bavarians have the right one,' conf. Panzer's Beitr.
2, 32 — 4. A nursery-tale (Ernst Meier no. 6, p. 38) describes a
wooden sculpture in the shape of a horse with four heads, three
of which belong to Donner, Blitz and Wetter, evidently Donar,
Zio and Wuotan.
p. 118.] Similar to the irmen-pillar with Mercury's image in
the Ksrchr., is a statue at Trier which represented Mercury flying,
Pertz 10, 132. The Lorsch Annals make Charles find gold anij.
silver in the Irmenseule. There are also stories of mice and rats
living inside statues, Lucian somn. 24 ; in Slavic idols, says
Saxoj the Tlior that is thrown down swarms with large mice,
adders and worms, Maui^er bek. 1, 536. What Rudolf of Fulda
says of the Irminsul is repeated by Adam of Bremen (Pertz 9,
286). ' irmesuwel der cristenheit,' Germania 1, 451, conf. 444.
The Roman de Challemaine (Cod. 7188, p. 69) describes the war
of the Franks with the Saxous :
En leur chemin trouverent un mouslier
que li Saisne orent fet pieca edifier.
une idole y avait, que les Saisnes proier
venoient come dieu touz et gloirefier.
quar leur creance estoit selonc leur fol cuidier
quele les puist bieu sauver jousticier.
Neptusnus ot a non en lonneur de la mer.
One is reminded of the lofty Irminsul by the story of an idol Lug
or Heilliig, 60 cubits high, in the Wetterau, Ph. Dieffenbach 291
(heiliger loh ?).
p. 121.] On Caesar's ' Sol et Vulcanus et Luna,' see GDS. 766.
The Indiculus comes, immediately after the Abrenuntiatio, in
which Thuner, Woden and Saxuuthave been named j its Mercury
and Jupiter therefore stand for German gods, as indeed several
German words are used in it : nod-fyr, nimidas, frias, dadsisas.
The Abrenuntiatio requires you to give up the trilogy Thuner,
GODS. , 1323
"VVoden, Saxnot^ and all tlie unholies tliat ave theii' fellows j so
there ivere three heathen gods, and more. On the trilogy conf.
Pref. li. liv., and in VereliuSj sub v. blotskap, the passage out
of the Trojamanua-s. p. 34, where Brutus invokes Thor, OJSin and
Gefjon.
p. 122.] Saxo's way of looking at the Norse gods is noticed
p. 384-5. The thunder-god, who is Thoro at p. 41, and TJior at
p. 103, he once names Jupiter. Besides, he has Pluto and Dis =
Othinus as ValfoSr 36. 140-7; and Froserpliia = lle\, 43.
p. 123.] Lepsius, Einl. p. 131, says the Egyptian week had not
7, but 10 days. ' Nine days^ time ' is a common reckoning among
savages, Klemm 2, 149. To nundinae corresponds ewrniap, yet
Nieb. 1, 308, and 0. Miiller Etr. 2, 324 think the Eomans had a
week of 8 days. The seven-day week is Semitic, was unknown
to Greeks or Romans, and rests on a belief in the sacredness of
the number 7 ; conf. Nesselm. on the origin of the week (Konigsb.
deutsche gesellsch., May 22, 1845). Titurel 2753 :
Die sieben stern sieben tusrende haltent,
Die muozen alle mensche haben, die da zit der tage walcent.
The Proveugal names of days in Raynouard sub v. dia. 0. Fr.
de-mierkes for mercre-di, de-venres for vendre-di ; conf. Roquef.
suppl. V. kalandre.
p. 125.] MHG. 1. Simnentac, MS. 2, 190'\ Amur 1578.
1609-21. Griesh. 114. 141. 6'(t;t^ac, Pass. 299, 68. 81. II.
mdntac, Frauend. 32, 11. maentags 82, 1. III. aftennaentag,
Hiitzl. Ixviii^. aftermontag, Uhl. volksl. p. 728. zistag and
z/"?i,s^a^, Wackern. Bas. hss. 54-7; also Schweiz. geschichtsfr.
1. 82-3. 161. 4, 149. ciustag, Weisth. 1, 759. zinstag, Dietr.
drach. 320^. Justinger 59, Keisersp. zidig, To bier 458. eritag,
Fundgr. 1, 75. MB. 27, 89=^ (1317). 132^ (1345). Lang reg.
4, 711^ (1300). Gratzer urk. of 1319, etc.; but ibid, erchtag,
1310. Schwabe tintenf. 19. 56. erctag in Hartlieb, Superst. H.,
cap. 31-2. ericMag, Beheim, 76, 16. H. Sachs 1, 206'^. Hutteu
3, 358. eretag in Guben, 48, 32. IV. mitivoche, Bas. hss. 57.
mittoclie, Diemer, 357, 5. von dem miteclien, Tund. 44, 27. des
riiittichen, MB. 27, 90 (1317). 27, 98 (1321). der mldechen,
Gratzer urk. of 1320, mitich, mitichen, 1338. midechon, Griesh.
2, 48. 'an dem nehsten giictemtag (!), Schreiber 1, 486 (see p.
124 n). Y. Records of the 14th cent, wavier bet.w. donresdag
1324 GODS.
and donredag. Biuirstac, Pass, hi , 87, etc. dilnderstag, danders-
tag alw. in Conr. of Weinsbg. dorstage, Schweiz. gescliichtsfr.
3, 260 (1396). Dunredagh, Maltzan 2, 6. Hpt Ztscbr. 5, 406.
donredagh, Maltzan 2, 45. VI. phincztag, Beheim 78, 8. MB.
27, loP (1343). vritach, Griesh. 2, 48. frehtag, Gratzer urk.
of 1310. des vriegtages, S. Uolricli, 1488.
p. 125.] OS. These have to be guessed from the follow-
ing later forms: I. sundach, Ssp. sondag, Pom. 1486. Klempiu
488. 11. mandag, ibid. 111. dinsdag, Coin. urk. of 1261.
Hofer no. 5. dinstag, 1316, ib. p. 112; dijnsdais, p. 277. dince-
dagh, Pom. urk. of 1306, p. 354. dinscdag, Magdeb. urk. of
1320, p. 142. dinstagh, Qiiedl. of 1325, p. 17'.). d'mgddag,
Eavusbg. urk. of 1332, p. 258. dynstag, Siebertz no. 652. 688
(1315-43). dinxtdiig, Ditm. laudr. of 1417 ed. Michels. p. 32.
dynsthedacli, Detmar 2, 287. dinschedacJi , Weisth. 3, 88. 90.
dyngstedag, urk. of Maltzan 2, 270. dincsedagh 2, 34. dinghe-
stedaghes, dingsted., dynsted., dyngesd. 2, 179. 210. 207. 142.
dinxstedages, Hpt's Ztschr. 5, 405-406. dingstedag, Hammer-
broker recht. Did any Low German district in the Mid. Ages
retain Tisdag ? Scarcely : all seem to have forms beginning
with din, agreeing with Nethl. dinsdag, and corrup. from the
older disendach ; hence our present dienstag. Dinstag appears
as early as 1316 at Schleusingen, 1320-2 at Erfurt (Hofer p. 120.
146. 153). dingesdag, Klempin 488^ IV. gudlnsday, giidens-
dag, Hofer no. 6. 7. (1261-2). des mitweliens, Maltzan 2, 88.
iu deme mitwekene 2,113. des mydweke7i, ^-pt Ztschr. 5,406.
des middewekenes, Hofer 166 (in 1323 at Halberstadt). mitd-
wekenes 370 (in 1331). medewekes 360 (in 1324). middeweke,
Klempin. Y.danresdach, Ssp. donredag, Klempiu. dunredagh,
urk. of Maltzan, 2, 6. Hpt 5, 406. donredagh, Maltzan 2, 45.
VI. vridach, Ssp. frigdag, Klempin. VII. sunavent, Ssp.
2, 66 (one MS. satersdach) . sonnavend, Klempin. saterdag is
Nethl. and Westph., not Saxon, saferstag, Seibertz 724^ (1352).
satirsdach, Marienlieder. Hpt 10, 80-1. saterstag, Spinnr. evang..
Coin 1538, title. In Freidauk 169, 15, one MS. changes ' sucues
tac' into satersdach. sotcrdag, Firmenich 1, 301^; sorreschteg 1,
495 at Eupen.
M. Nethl. 1, sondach, Decker's Lekensp. 1, 38. II.
maendach. Decker ib. III. dinxdach, Decker, disdag desdag,
GODS. ' 1325
Coremans p. 49. dlsendaighes, Hedu p. 443. De klerk 1, 804.
disendach, Uhl. 1, 415. IV. ivoonsdach, Decker. V. donre-
dach, Decker, donderdach, Lane. 13970. VI. vridacli, Decker.
den vrindach, Lane. 25310. sfrimlaglies, Maei4. 3, 284. sfrindaechs,
De klerk 1, 708 in 1303. VII. sateniach, Decker. In the
Leven van Jezus p. 27-8. 74-5. 234 the Jewish notion of Sab-
bath is lamely rendered by saterdach.
p. 126.] Fris. III. tihsdl, tkdey, Hpt Ztschr. 1, 107.
VII. A fuller form ' sn-avend ' occurs in the Gen. snavendes,
Anhah urk. of 1332, HOfer 163.
North-Fris. forms in Outzen, p. 38. IV. Weadansdai,
Landeskunde 4, 248. Winjsday in Silt, Miillenh. 167. V.
Tiirsdei and Tusdei. VII. i?i = evening, eve, as in ' gude e'en
to ye,' Shaksp. good-en.
AS. IV. Mercoris die, hoc est Wodnesdag, Kemble 5, 94
(in 844) .
OE. III. tweisdaie. IV. ivensdaie, Garner, Procdgs. p. 232,
ON. in Gula]>. p. 9. III. Tysdagr. IV. Od-ensdagr. V.
porsdagr. VI. Freadagr. VII. pvat&agr.
SwED, 1, sunnundaghr, ostg. (conf. p. 126 n.). VII.
Idghiirdagh, ostg.
NoRW. IV. mehedag. VI. Freadag, Dipl. Norv. vol. 3, no.
787 (in 1445).
Jut. IV. Voensdag, voinsdait, Molb. dial. 653. VI. Freia.
VII. Luora, Foersom, p. 12.
Angl. IV. Vonsdaio.
p. 127 n.] On the Roman altar in Swabia, see Stalin, 1, 111.
On the circle of planetary gods, Lersch in Jb. d. Rheinlande iv.
183. V. 298 — 314. The 8 figures on the altar may signify the
gods of mmdinae. The Germ, week has Odin in the middle, his
sons Tyr and Thor next him : Mars, Mercury, Jupiter.
p. 129.] Snorri too, in his Formali, has interpretations and
comparisons with the Bible and classical mythology. Frcyr he
identifies with Saturn (p. 217).
p. 130.] The Ests, Finns and Lapps name the days thus : —
Est. 1, puhhajyddiv, holy day. II. esmaspddw, first day.
III. teisipddw, second day. IV. heshndddel^ mid-week. V.
^ The Slavic nedelia, orig. Sunday, now means week..
VOL. IV. E
1326 WODAN.
nelyapddw, fourth day. YI. rede (redi), fast-day ? YII. lau-
pddw; jpoolpddw, half- day.
Finn. 1, sunnuntai. II. maanan. III. tiUtai. IV. heskl-
iciycko. V. tuorstal. VI. peri/andai ; is this Perun's day dis-
placed (conf. Perendan below)? or, as the Finns have no F, a
corrup. of Fredag ? [Prob. the latter, conf. Peryedag ; and the
Finns are fond of adding an N.]. VII. lauwandai.
SwED. Lapp. 1, aileh. II. manodag. III. tisdag. IV. kasJca
waJcko. V. tuoresdag. VI. penjedag. VII. lawodag.
NoRW. Lapp. 1, sodno heive. II. vuosarg. III. mangeharg.
IV. gaskvohho. Yl. fastoheive fast-day, and peryedag.
CHAPTER VII. ^
WODAN.
p. 13L] The name of the highest god, whom the other gods
serve as children their father (Sn. 23), often occurs in OHG., like
Herrgott much later, as a man's name: Wotan, Schannat 312,
Woatan 318, Wuotan 342. 386-9. Langobardic glosses have
0 dan And Godan, Hpt Ztsclir. 1, 557; conf. Goddn 5, 1. 2. In
the Abren. we find Woden ; perh. Wedan too is OS. (Suppl. to
154) ; on Wodan conf. Lisch Meckl. Jb. 20, 143. AS., beside
Woden, has Othan (Sup. to 5) ; O&On, Sal. and Sat. 83 ; Eowffen
(p. 161 n.). Nth Fris. Wede, Wedke, Miillenh. 167. Wedki taeri !
Landesk. 4, 246. For Norse OSinn, once Oddiner, conf. Munch
on Odd's 01. Tr. 94. Audon, Yngl. c. 7, Does Audun in Norw.
docs, stand for OSin ? Oden in Ostogtl.=hin onde, Almqvist
371*. lu the Stockh. Adress-calender for 1842, p. 142, are
actually two men named Odin. Rask, Afh. 1, 377-8, takes the
Lett. Vidvut for the Vodan of the Vides (Lettous), while Vogt 1,
141 makes Wideiuud, Waidewiid a Prussian king. With Vut in
the Orisons, conf. Vuodan in the Valais, of whom M. C. Vullie-
min relates in his La reine Berte et son temps, Laus. 1843, p. 3 :
* Un jour on avait vu* Wnodan descendre le Rhone, telle etait du
moins la croyance populaire, I'epee nue dans une main, un globe
d'or dans I'autre, et criant rigou haiouassou (fleuve souleve toi) !
et le fleuve s'elevant avait detruit une partie de la ville.' On my
inquiring (through Troy on) if the name in the story was really
WODAN. 1327
Wuodan, the answer was distinctly Yes, and the town destroyed
was Martigny. Carisch 182'' has vutt idol, which some derive
from vultus, voult, face, or portrait, others from votum ; conf.
magliavutts (Sup. to 35 n.).
p. 132.] Wuotan from watan, like ^eo? from deetv, Sansk.
vddana.s, Schleicher in Kuhn's Ztschr. 4, 399. He stands closely
conn, with tveather, OHG. wetar, aer, aether, and wind (Sup. to
115) ; he is storm, byr, furia, wild hunter, uma, Ymir, Jumala,
spirit ; he is also called Ofuir, Vafu'Sr, Vafj^ruSnir. But why in
Saem. 3'' does OSinn give ond, and Hoenir 6S, when surely OSinn
should give 6^ ? The Bav. wuetehi is known to H. Sachs : das
es aufwudlet griin in griin (of herbs) v. Zll"^. luudelt das kraut
auf, V. 378^; conf. Wuotilgoz, Wodelgedt, p. 367 n., and Woden's
relation to Geat, p. 164-5. We can put him on a par with Zeus,
Indra, Loptr : ay]p, ov av rt? bvo^daeie Kal Ala, Meineke's Fragm.
com. 4, 31. ^schylus in Eum. 65U says of Zeus: to, 8' aWa
TrdvT dyco re Kal Karco crrpecjicov TiOrjcxLV, ovhev dad/j-aivcov fiivec.
Zeus merely touches, breathes upon lo, and she conceives Ejjaphof-
(the touched), ^sch. Prom. 849 — 851. i^ eVac/)/}? ku^ eVtTrt'oia?
Zlto?, -^sch. Suppl. 18. 45. ecf^aTTTcop 312. deiaa iTrtTTvoiaa
iraveraL 576. Ducange sub v. Altanus has a peculiar gl. Aelfrici :
Altanus Voden, quae vox saxonice Wodanum seu Mercurium
sonat (conf. p. 162 n.). In Wi-ight 17^ ' Altanus ^ocZeji,' otherw
|)oden is turbo; altanus auster is a wind. On Woldan see Hpt
Ztschr. 5, 494.
p. 132.] With Otfried's gotewuoto conf. a Schlettst. gl. of
the 9th century : ' sub tyranno, under themo godowSden.' Der
wuetericJi, Servat. 2853. ein tobender if., Barl. 254, 21 ; conf.
gwyth, p. 150 n. In the Eifel the wild host is called Wodes-heer,
and a savage monster of a man Wnodes-yvoov, Schniitz 1, 233
In the Wetterau band of robbers was one Werner Wuttivuttwutt,
Schwenker 574. Pfister 1, 157. 162.
p. 133.] It is not Svid'r, gen. Svinns, but Svid'nr ok SviSrir,
gen. Svid'ars, in Saem. 46''. Sn. 3. 24. 195. Beside valfad'lr,
lierfa&ir (p. 817), OSinn bears the names Herjann, Herteitr,
Gunnarr, Lex. myth. 641* ; conf. Herjans dis, Seem. 213''. fieggd'i
0. ok i folk umskaut 5". valr Id Jjar a sandi vitinn enum
eineygja Friggjar faSmbyggvi (ibi caesi in arena jacuere, dedicati
unoculo qui Friggae amplcxibus delectatur), Sn. 1848,236.
1328 WODAN.
Non liumile obscmnimve genus, non funera plebis
Pluto rapit vilesque auiraas^ sed fata potentuni
Implicat, et claris complet Piilegethoiita figuris,
Saxo Gram. oQ>. The hoar's head in the Alamann order of
battle is expressly acknowledged by Agathias 2, 8 (Stalin 1, 160).
p. 131'.] With Paul the Deacon^s account conf. the older
setting in the Prol. leg. Rotharis in Hpt Ztschr. 5, 1 . There
Wodan and Frea remind you altogether of Offimi and Frigg in
the Griranismal. 0. is called 8igr-h.ofundr, Egilss. CIO, and his
dwelling Siginniv, Yngl. 5. Sn. 15.
p. loC] On name-giving, ON. nafu-fcsti, see GDS. 153-4.
With nUcrsdalf conf. Valaskialf, p. 817 n. Does OHG. Bnghen-
scelp belong here? Cod. Lauresh. no. 2597. The Gl. Sletst'.
15, 7 have scelb fornice, also those in Upt Ztsclir. 5, 106. scelp
fornix, Graff 6, 479. hlscilhit in clida. Dint. 1, 342 ; and clida
belongs to hliS, OHG. hlit, operculum. 'Wa Lex. myth. 434
explains IlliSskialf as porto coeli tremens.
p. 136-7 n.] God's chair means also the rainbow (p. 733);
God's Utile chair, among the Lausitz Wends, the corpse-bird
(p. 1134). The German miirchen of the Tailor who climbs the
Lord's chair, of iron-booted Ferdinand, of faithful John and
strong Francis, who arrive at a heaven with raatiy doors (conf.
WolPs Dent, niilr. u. sagou no. 5, KM. no. 3, 35, Miillenh. mar.
no. xii.), resemble the Greek notion of Zeus's throne and the
several doors through which he attends to the prayers, vows
and offerings of men, Lucian^s Icaromenippus, c. 25-6.
p. 138.] Wiinsch, wish, seems akin to Sansk. vanghsh, vdnch
opto, desidero, Bopp Gl. 315^ Pott 1, 235, which Bopp thinks
identical with Welsh gwanc, desire. Wish in O.Fr. is souha.it
(p. 951 n.) and avel, pi. aviaux, Ren. 25131, 26828. plus bel lui
wQ&iwe'&t souhaidier, Ogier 1, 140. Wunscli is god of bliss and
love, who wishes, wills and brings good to men. We still speak
of God as the giver of all good, all gifts, Kl. Schr. 2, 327-9.
Wiinschen is to I'omahce, exaggerate, imagine : sani ez geiviinschet
waere, Rab. 240. ob iemari wiinschcn soldo. Nib. 281, 3. 780, 1.
und der nu w. soldo, Ecke 202 (Hagen). Also to wish into
being, create, Wigal. 327. 887. 5772. so viel nur immer Gotfc
Vater w. kann, Zingerle 2, 64. mit wunscli, by divine power.
. WODAN. ' 1329
Tit. 347 ; and conversely verwunschen to annihilate, wiinschen
lernen, to learn conjuring, Miilleuh. 395. 402. [Of wunsch as
the Ideal, a page and a half of examples is here omitted.]
p. 141.] Wltih personified appears most freq. in Hartmannj
which is the more remarkable, as he got no prompting from his
French original. The last line on p. 138 :
der Wunsch het in gemeistert so, Greg. 1097. Er. 2740.
only reminds us partially of a French poet^ Thib. de N. 95 :
beneet soit le raalstre '
qui tele la fist naistre ;
while Chrestien's Erec has nothing similar, either here, or in^
describing the horse (Hartm. Er. 7375), or the palace and twenty
ladies (8213-77) ; and where Hartm.- boasts of his Enite :
man sagt daz nie kint gewan
ein lip so gar dem WunscliG glich, Er. 330,
Chrestien's Erec 407 has merely :
que tote i avoit mis s'entente
nature, qui faite Tavoit (couf. vv. 415. 425).
Presently, however, in his :
ich waene Got sinen vliz
an si hate geleit
von schoene und von saelekeit, Er. 338,
where Chrestien had said, v. 429 :
onques Dex ne sot faire miauz
le nes, la bouche, ne les iauz,
Hartm. draws nearer to his prototype again. His Wunsches
(jewalt often occurs in later writers :
beschoeneu mit Wanscltes geivalte, Flore G927.
ir lip aller wolgestalt
gar in des Wuusclteti rjewalt, Melcranz. 8768.
Wimtiches gewalt han. Berth. 239. 2 10.
hie WunsaJies gewalt, hie liep ane leit
in immerwerender sicherheit, Heinr. Suso in Die ewige
weisheit.
But the phrase becomes more and more impersonal:-
1330 WODAX.
si hat an ir ivunsch geivalt, Altsw. 98.
an im lit der wunschgewalt, Dietr. drach. 41''.
drier loilnsche geivalt, MS. 2, 145^ (KM.^ 8, 146-7).
geben mit alles wunsches gewalt, Pass. 298, 1.
aller wilnsche gewalt, Uhl. volksl. 1, 21.
conf. i^ovalaq rv^elv Trapa rod At6<i alri^aaadai otov einOvfxel,
Athen. 3, 24. [Anotlier page and a half of examples is here
omitted.]
p. 143 n.] Even Wolfram in Wh. 15, 7 has ' des Wunsches
zil ' ; and des Wunsches paradts actually occurs in Barl. 52, 8
and in the Rudolf. Vilmar p. 64.
p. 143.] Wish is the meting, moulding, casting, giving,
creating (p. 22, 104 n. 139), figuring, imaging, thinking, faculty,
hence also imagination, idea, image, figure. There is about Wish
something inward, uttered from within : der Wunsch tihtef,
Troj. 3096, uz tiefer sinne grunde erwilnschet mit dem munde
2960. Apart from the passage in the Iliad, %«pt9 answers to
wunsch, not only in Lucian's Pro Imag. c. 26 p. 52 : kojjltjv Tal<i
■)(^dpi(rtv aTreiKacre, but, as God imparts wishing, it is said of
Hermes : 09 pa re irdvTwv dvOpanrcov epyoLcri ■^dpiv koL Kvho<i
oird^ei, Od. 15, 319. Beside des Wunsches auc and heilwac, we
have also a tvunschsee and wunschhrnnne, Prohle's Unterharz. s.,
no. 345; a Wilnschherg in Panzer's Beitr. 1, 116, Wenschenhorch
in Hpt Ztschr. 1, 258, WunschUhurg in Henricus Pauper 115,
Wilnschelhurg a village near Glatz. * Joannes Wunschelbe rg doctor
vixit circa an. 1400,' Flacius cat. test, verit. 782, in Zarncke's
Univ. Leipzig 764 an. 1427, 888 an. 1438. A Wilnschmichelhach ,
Baader's Sagen no. 345 ; a Wiinschensuhl near Marksuhl, Thurin-
gia ; a 'super Wilnsche' and Wunscheidorf, Rauch 2, 198. 200.
p. 143-4.] Forstemann has no name Wunsc, Wunscio, which
would mean wisher, adopter, but Karajan quotes Wensco and
Sigiwunli (for Sigi wunsc, conf. Sigtyr), and Sigewnses-holz about
Eichstadt (for Sigiwunsces-holz), MB. 31, 363, year 1080.
The O.-^kmeijjar are called nunnor Herjans, OSins meyjar, Su.
212'''. Oskopnir might be connected with it and explained as
' stragem, campum electionis aperiens ' from ojjna aperire, of
which the Vols, saga c. 18 makes iishaptr. Beside the Wiiscfred
of Deira, a later one is mentioned by Beda 138, 19. 153, 5.
WODAN. 1331
p. 145.] As Wuotan sends wind and weather, and stills the
stormy sea, it is said of the christian God : daz er uns alle tage
dienet mit weter ioch mit ivinf, Dieraer 89, 18. In Parzival,
Feirefiz ascribes it to Juno that she daz weter f node, fitted 750,
5 ; dem Juno ie gap segels liift 757, 7 ; segdwefer fiiogte 767, 3.
If yggr be terror, yggdrasill means the horse o£ dread, the storin-
cuursor, perhaps the rushing god himself, as we know that OSinn
bears the surname Yggr, and is always figured as the rider in the
air, the furious hunter. In that case Yggdrasils ashr (Pref. li.) is
the stormful god's ash. OSinn is also Hroptr, alte damans, conf.
OHG. hruoft, clamor, GrafE 4, 1137: Hroptr glaSr, Hpt Ztschr.
3, 154; Hroptatyr, p. 196. And the ?>\xYnn,va.eFarma-tyr,Farma-
guff' may not be out of place here, as deus vecturarum nauticarum,
from farmr, onus nauticum. Mefingr, Seem. 272* is perh. conn,
with mafr, seamew. Other by-names are Fengr, Seem. 184*.
Vols, saga c. 17, p. 157; Svdfnir, Saem. 93*; Fiuhiir, Ssem.
10*. 46''. 184^ Vols, saga c. 17, p. 157 and conf. 136. 193. 200.
323. He is ' inn reginkunngi baldur i brynjo,' Saem. 272''.
p. 145.] Similar expressions for dying are : AS. Dryhten
secean, Beow. 373. ON. kenna einom attunga brautir til Od'ins
landa, Ssem. 80^. far till Oden, Geyer 1, 123; conf. gefa Ocfni,
Landn. 5, 10. The miser collecting treasures is said in Sweden
to tjena Oden, Geyer 1, 123. Kl. schr. 3, 197.
p. 145 n.] The conception of OSinn as an evil being is clear
in the ON. 'hva&a Od'ins latum ?' quid hoc mali est ? shortened to
'hva^a latum,' quid hoc rei est? Wormius mon. dan. p. 11 ; lat
is amissio, mors; conf. our ' was des teufels ? ' Fornm. sog. 3,
179 has ' ofognu^r sendr af Offni,' mischief sent from 0. ; Offhin-
dcell 11, 151 periculosus, insociabilis, difticilis, is interpr. ' illr
vi^fangs ' 12, 430; Od'inndmla 6, 374 periculum, infortunium,
interpr. ' vandraeSi, vandamal, naudsyn ' 1 2, 430. Dtell itself is
mansuetus, afFabilis.
p. 147.] OSin's outward appearance is alluded to in many
other places; hinn eineygji Friggjar fa'Sm-byggvir, Sn. IS 18 p.
236. He is Hengihiaptr, labeo, cui pendet maxilla, Sn. 146 (p.
1075 n.); Harbarffr, Flaxbeard, from hor, linum ; to Sigur^Sr
appears the Longheard, and helps him to choose Grani, Vols. c.
13. GDS. 688-9. To Saxo's ' Othinus os pileo ohnid)ens ' answers
his surname Grtmnir larvatus, from grima. As 'Grimnir' he
1332 WODAN.
shews himself to men in the guise of a beggar to try them, e.g. to
GeirroSr ; as ' Gestr blindi ' to Hei'Srekr, as ' GangraSr ' to Vaf-
l^ruSnir. Compare the German marchen of the old Beggar-
woman, KM. 150, whose clothes begin to burn, as Grimni^s did.
In the case of HeiSrekr, Gestr guesses riddles for another, as the
miller or shepherd does for the abbot, Schmidt 85 — 9. Again
OSinn appears as the one-eyed hondi Hrani, and bestows gifts,
Hrolf Kr. saga c. 39. 46 (Fornald. s. 1, 77. 94). The Fornm.
s. 5, 171-2 says : 'hann var stuttklaeddr, ok hafSi sidan hatt niSr
fyrir andlitit, ok sa ogerla asjonu haus ; skeggjaSr var hann ; '
conf. the blind (one-eyed ?) Hatt, Sv. afventyr 1, 363. GDS.
578. Swed. legend gives OSinn a pointed hat, uddehatt, which
agrees with the peculiar shape of certain tombstones, wedge-
shaped, like a man-trap. But he is called Jumga-drottinn-^
Vitterh. acad. handl. 14, 73. Now uddehatt is usu. a dwarf's
hood or cape of darkness ; hence also he appears as ' lord of
dwarfs.^ At the same time the hat is a wishing-hat and Mer-
cury's hat. He appears as an old man, or as a hunter on high
horse with three hounds which he gives away to a youth ; and
a Smaland story expressly names him Oden, Sv. folkv. 1, 212.
Gamnial graman gives advice, but may not stay beyond cock-
crow, Arvidsson, 3, 3. Similar is the one-eyed witch, Norske
event. 141-2. In Germany too we can now find many traces
of this divine apparition. A Gray muntle, & Broadhat ohen turns
up in nursery tales, see Haltrich p. 10. 39. 44; an old man
fetches the children, p. 4. He appears as Old One-eye 45. 55,
as Stone-goat 44, Wild-cat 63. God comes in the guise of an old
beggar, stands godfather, and gives gifts, KM. no. 26 ; or as a
grey-bearded mannikin, Frommaun's Munda. 4, 328 ; conf. the
eld beggar-woman, KM. no. 150; as One-eyed Flap-hat, Alsatia
1856 p. 131. A grey smith heals, Hpt Ztschr. 1, 103. In St.
Mai'tin's cloak and hood Simrock sees Wuotan's wishiug-cloak,
Martinsl. xvii.
p. 147.] When O^inn hurled the spear^ then, says the
Voluspa, was the first war in the world. He is geira drottinn,
Egilss. 639. geiri iinda&r oc gefinn Od'ni, Saem. 27'''. marha sik
Ocfni, p. 1077. Under Otto III. a man in a dream, after taking
a pious vow, was transfixed by two lances of the martyrs Crispin
and Crispiuian, Pertz 5, 787. The giant Oden in Sv. afvent. 455
WODAN. , 1333
(some versions omit the name) possesses costly things, as the
god does his spear. Out of such notions sprang the OHG. names
Kerans, Folchans, Hpt Ztschr. 7, 529. Is this spear more like
Apollo's destructive dart, or the sceptre of Zeiis (p. 680) ? Is
the name of the Lombard royal line of Gunginge conn, with
Gimgnir ? GDS. 687-8.
p. 148 n.] In Herod, 4, 15 Aristeas is called Apollo's raven,
i.e. priest, as Porphyry tells us the Magians called the priests of
the Sun-god ravens. Three ravens fly with St. Benedict, Paul.
Diac. 1, 26. In Goethe's Faust 12, 127 the witch asks Mephis-
topheles : But where are your two ravens ? Doves sit on Gold-
Mariken's shoulders, Miillenh. 403. A dove sits on the head and
shoulder of a boy at Trier, Greg. Tur. 10, 29 ; one perches three
times on the head of St. Severus, Myst. 1, 226-7, another settles
on St. Gregory's shoulder 1, 104.
p. 148.] Flugu hrafnar tveir of Hnihars oxlum, Huginn til
hauga, enn a hrae Muninn, Sn. 322. The ravens daily sent out
return at dogur^armali 42 ; conf. F. Magnusen's Dagens tider
p. 42. fara Vicfris grey valgiorn um ey. Stem. 154^. hrafnar tveir
flugu me'S |7eim alia lei^, Nialss. 80. On Odens foglar, Odens
svalar, see Sup. to 159.
p. 148.] 0(Tin-Neptunus resembles both Poseidon and Zeus,
who rise out of the sea as bulls. OSinn shows himself to Olaf as
a boatman, nokkva niad'r, Fornm. s. 2, 180 ; and, as the man in
the boat, fetches Sinfiotli's body. Vols. c. 10. Like him are the
divine steersman in the Andreas (Pref. xxiv. xxv.), and the
thirteenth man who steers the twelve Frisians, who has the axe on
his shoulder, throws it at a well-spring, and teaches them justice,
Richth. 439. 440. Yet we also come upon OSinn Hnikar as a karl
af hiargi, Seem. 183-4.
p. 149.] Byr, Burr is OSin's father, p. 348-9. gefr hann
(0.) hyri brognom, Saem. US'*. A fair wind, ON. oska-byrr, is
in the Swed. rhyming chron. onsko hor. Even the German may
very likely have had a wunsch-biir as well as wunsch-wint, for we
find in Pass. 379, 19 : in kam von winde ein ebene biir, die in die
segele da sluoc. 201, 29 : do quam ein also geliche biir. 380,
78 : da^ in wart ein g-uote biir. On the other hand : so er den
wint ze wunsche hat, Er. 7795. wansches lueter, Urstende 125, 85.
Got schuof im sanften siiezen wint, Ernst 5, 238 (Sup. to 145).
1334 WODAN.
The himmlische hind makes gnten wind, Osw. 9G0-b. 1220; but
also the storm wind 1137. 2731. To the Greeks it was Zeus
espec. that sent a fair wind : Ato'i ovpo<;, Od. 15^ 297. ^eiv? ovpov
laWev 15, 475. -Zeu? evdve/j,o<i, Pans. iii. 13, 5. Also a,'Ep/j,rj<;
depLO'i is named ' inter deos qui ad pluviam eliciendam a mago
advocantur/ Cass. Dio 71, 19; and Hermes or Theuth was the
Egyptians^ rain-god 71, 8 (Sup. to 175).
p. 150.] With the AS. dialogue betw. Sat. and Sal., conf.
Kemble^s Salomon p. 323 : Mercurius gigas. In Altd. Bl. 2, 190
the other dialogue is entitled ' Adrian and Ritheus,' and contains
the words : ^ saga me, hwa wrat bocstafas aerest ? ic j^e secge,
Mercurius se gigant.' In Smaland there rides a man resembling
OSinn, with fiery breath, and a rune staff in his mouth, Hpt
Ztschr. 4, 509. Theuth not only invented letters, but dice :
ireTrelaq, Kv/3eta<i as well as 'ypdfip.aTa, Plato's Phaedr. 274.
And OSinn is not only the finder of runes, but lord of dice-
throwing. An ON. dicer's prayer is (Sup. to 1234) : at |?u
Fiolnir falla latir, Jyat er ek kasta kann ! F. Magn. lex. myth. 646
(Fiolnir = OSinn, Sup. to 145). And there was a proverb: |?u ert
ecki einn i leik, ef O&inn sty&r pik. On the Devil as dicer, conf.
p. 1007. Players invoked Thorr and OSinn, Frigg and Freyja
together with Enoch and Elias, Christ and Mary, F. Magn. lex.
myth. 646.
p. 150 n.] On Givydion and Don see Villemarque's Bardes
bretons 388. The milky way was al^o called ' Arian rod merch
Don/ Davies's Mythol. 205. Leo in Hpt Ztschr. 3, 224 derives
Gwydion from gioyd, mens, /ieVo? (p. 162 n.),like OSinn from ON.
offr, mens. The Irish dia Geden, Gael, di ciadain, ciadaoin may
indeed be expl. as ceud aoine, first fast; but see O'Brien 168*.
The sentence in the Prol. legis SalicEe : 'Mercurius Trismegistus
primus leges -i^igyptiis tradidit,' comes from Isid. orig. 5, 3.
Tervagan, Tervigant may have to do with Treheta, Gesta Trev.
(Pertz 10, 131).
p. ] 54.] On Wodenes-herg , -hasen, -wege conf. Forstem. 2,
1566. in Wodeiieswego Pertz 8, 604; de Wodeneswege 8, 676.
Vudenesvege, Lisch, Orzen 2'', 161 ; Gudenswege, 2^, 136. Again,
Wodonesherg, Lacomb. l,no. 97. 117. Witanes-herc (Wuojbanes?),
Cod. dipl. Juvav. 95 (an. 861). Mons Mercurii, Fredegar c. 55.
Then, Wodensheorg, Kemble 5, 78. 137. Woddaiiheorg 3, 457.
WODAN. 1335
W6nhUnc 3, 415. 5, 112. 291. Woncumb 5, 73. 137. Wodnes.
dene b, 238. Wodnesdic 3, 403. 413. 452-5-6. 460-4-G. 5, 215.
238. Wonlond 5, 235. 6, 355. WSddes geat b, 78. 137.
Wonstoc 3^ 227 (Kl. Scbr. 2, 57). Wondc, quercus Jovis 3, 458.
Won-alre (-alder) 4, 459. But how are \Von7-ed, Wo7ireding,
Beow. 5925-38 to be explained ? OS. Wetanspeckia for Wedanes-
speckia (-bridge, wooden bridge), Liinzel 12. 53. Nth Fris.
Wedes-lioog, Wens-hog, Winis-hog, Miillenh. 107. Other names
in Nordalb. stud. 1, 138. Weada7iask, Jb. f. Schlesw. -hoist,
landesk. 4, 248. Wonsfleth in Holstein, OS. Wodenstorp, now
Wunstorf (Kl. schr. 2, 58), can ace. to Forstem. 2, 1578 be traced
back to Wungeresdorf. Wuninsdorp, Gees. Heisterb. 9, 18.
Wotenes-husen, Trad. Fuld. Dronke 38, 221. Cod. Fuld. no. 610
p. 274, now Gutmanns-hausen (Dronke 237'''). A Wons-husen in
Weimar, and one near Nidda, Landau's Wetterau 218. Wonsaz,
Banib. verein 10, 108. A Wonsees betw. Baireut and Bamberg;
yet conf. 'in der ivonsass/ MB. 27, 141, and wonsassen, Schm. 4,
80. Kl. schr. 2, 58. A Sigeboto de Wuonten-geseze (Wuotanes ?)
in MB. 11, 167. About the Fichtelgebirge lie also Wunsiedel
(Wotanes-sedal ?), Wonsgeliai, Wonsgehdu, WondsgeJidit, Wohns-
gehaig, a village on the Neunberg by Mistelgau, Baireut, Panzer^s
Beitr. 2, 101. ' flumen quod vulgo Wotinprunno dicitur,' Sin-
nacher, 2, 635. Watan-hvnnnou, Lacomblet 1, no. 103.
p. 154.] OSinn is a rider; hence called Atricfi, he who rides
up ? (as Thorr is THorriffi, p. 167 n.); conf. also Yggdrasils askr
and the story of the World-ti-ee, p. 960. The Hervarar-saga
(Fornald. s. 1, 486) has a riddle on Obinn and Sleipnir. On a
rune-stone in Gothland is supposed to be carved ' Oden and his
eight-legged Sleipnir,' Dybeck 1845, 91. The horse is often
mentioned with him : ' om Oden och lians hdstar ' they say in
Upland and Gothland ; in Smalaud they speak of ' Odens dalL
och kruhba/ Rilaf; conf. the 'hunter on high horse,' Sup. to 147.
A horse with six legs in Haltrich 35-6 ; with eigJtt 49; an eight-
legged talking sun-steed 101.
p. 155 n.] ' Odinus pascit equos suos in follem inclusiis,' Pall
Vidalin 610; conf. ' i biilg binda,' Vestg. lag. p.m. 48. veit ec
at ec heck vindga mei^i a naetur allar nio, geiri undaSr ok gefinn
OSni sialfr sialfum mer. Seem. 27'' (see note on KM. no. 146).
Charles also splits a stone before the battle, Wiichter's Ileidn.
1336 WODAN.
denkm. 42-3 ; conf. the story of the Swedish general 45, and
that of Hoier, Benecke's Wigal. 452. In Irish legend too the
divine hero Fin Barre has his horse shod by a mortal smith, and
juggles the fourth leg in, Ir. sagen 2, 85 ; conf. Kl. schr. 2, 450.
p. 157.] In the district of Beilngries, Bavaria, the bunch of
ears is left for the Waudl-gaul, and beer, milk and bread for the
Waudl-hunde, who come the third night and eat it up. If you
leave nothing, the beaver (bilmer-schnitt) will pass through your
fields. In the last cent, they still kept up a harvest-feast called
IFai(cZ/s-wa/ie, setting out fodder for the black steeds of Waude,
while they drank and sang : —
#
O heilige sanct Miilia,
beschere iibers jahr meha,
so viel koppla, so viel schockla,
so viel ahrla, so viel tausend gute gilhrla.
If the reapers forgot, they were told : ' Seids net so geizig, und
lasst dem heilgen S. Miiha auch was steha, und macht ihm sein
stadala voll ; ' conf. the less complete account in Panzer's Beitr.
2, 216-7. Three stalks are left for Oswald, three ears tied three
times round with flowers, viz. the cornflower (centaurea, blue),
the blotze (red poppy, papaver rhceas), and camomile. The red
poppy is also called Miedei-magn (Mary's mohn). Panzer 2,
214-5-6. Schm. 2, 555. 608; in gwabia, Her-got^s kitele or
man tele. The Russians leave a sheaf standing for Volos (Veles),
'toward Volos's beard (borod).'
p. 159.] Offtns-ve occurs (988) in ' episcopatus Othenes-
toigensis/ Lappenb. Hamb. urk. no. 5. Ou-sjo, Oden-sjo in
Skiine, liostanga-socken, lies over a submerged castle named
Odinsgurd (see the story in Sup. to 946), Dybeck^s Buna 1844,
32-3. In Ons-Jcdlla were washed the old men that threw them-
selves down the cliff, Geyer 1, 115. Onsdnger in Smaland.
Odens-hrunn in Upland, Wendel-socken, Dyb. Runa 1844, 90.
AVith Woden worhte weos, conf. Woldan hewing his church-door,
Wolf's Ztschr. 1, 69. OSinn, unlike Thorr, hardly ever occurs
in names of men : Raaf 235-7 gives Odhankarl, Odldnkarl.
p. 159.] On the plant-name Woden-tungel, -star, see K.
Schiller's Ndrd. pflanzenn. 32 ; conf. 'Ep/xov ^al'i, Mercm-ii
surculus, filix, and 'Epfiov ^otuvlov, herba mercurialis, Diosc. 4,
WODAN. ,. 1337
183-8. Several birds were sacred to 0 Sinn : ' korjKir, h-dl-ar,
skatar bor man icke skjuta, emedan de aro Odens foglar, dem
ban vid Olofsmassan luir hos sig i dtta dagar, da ban plocker
ocb tager en stor del af dem. Ardea nigra, en temligen stor
fogel af biiger-slagtet, kallas Odens svala,' Riiaf; see Sup. to
p. 148.
p. 160.] Woens-Iet suggests ulf-li^r, p. 207. Kl. scbr. 2, 58.
Who off a thief has cut the thumbs, To him good luck in throw-
ing comes, Garg. 192". Do they say anywhere in Scandinavia
Odensfinger, Onsfinger ? Ace. to F. Magn. lex. myth. 639 the
hmgs were sacred to OSinn and Mercury ; conf. the Tables of
Blood-letting.
p. 162.] Offinn, Thorr, Freyr in Snorri's Edda 131 answers to
Ocfinn, Asahragr, Freyr in Seem. 85''; and invocations in Swed.
folk-songs give him the first place : ' hjalp mig Otliin, thu kan
hast! hjalp mi U If och. Asmer Org ! ' Arvidss. 1, 69. The same
in Danish: Hiielp mig Otkin, du Jean best! hielp mig Ulf og
Asmer Grib!' Syv 48. Asmer GTi = Asa-gr{rii ; conf. 'hielp nu
Oden Asagrim ! ' Arvidss. 1,11.
p. 162 n.] On Zeus TpLTO<i and Tpirojeyeia, conf. Welcker's
Trilogie 101-2. At banquets the third goblet was drunk to
Zeus : TO rpirov tm XwrrfpL, Passow s.v. crMTTjp, Athena Tplrrj,
Babr. 59, 1.
p. 162.] OSinn = Far, Ssem. 4Q^ ; = Tafvhdr 46^ ', = pr{cn 46\
But where do we find Tveggi outside of F. Magn. lex. myth.
644? conf. Egilss. 610, where we can scarcely read Thriggi
for Tveggi. On the Sansk. Ehatas, Dvitas, Tritas see Kuhn
in Hofer 1, 279. 281-9. Zend. Thraetaono, Thrita, SpiegeFs
Zendav. 7. 6G. Thraetaono = Feriduu, = the three-quivered, says
Leo 3, 192-5 (1st. ed.).
p. 163.] ON. Vili [weak deck, gen. Vilja] would be Goth.
Vilja, OHG. Willo. The strong gen. in ' bro^r ViUs,' Egilss.
610 is evid. a slip for Vilja, though we do find the strong nom.
ViUr in Yngl. saga c. 3. May we conn. Vili with the Finn.
veil, Lap. vdlja, Alban. jSeXd, frater ? GDS. 271.
p. 163n.] Munch 1, 217 thinks Mithothin arose from mis-
understanding metod ; to me it is plainly Fellow-Othin, like our
mit-regent, etc. Saxo's Ollerus is the Eddie Ullr, as is clear
from his using a hone for a ship, Saxo p. 46. Yet. Ullr seems a
1338 THUNAR.
jumble of Saxo's Ollerus and Snorro's Vilir, Yngl. c. 3 (Kl. sclir.
5,425): sldjy Ullar, Sn. Hafn. 420 = skioldr; ash' Ullar 426.
Ydalir, his hall, Stem. 40\ Uller sagr, F. Magn. lex. 766.
Ullar JiijUi, Ssem. 45''; hringr JJ. 248=*; U. seji = Ba\dr 93^
UUr is Thor's stepson, Sn. 31. 101-5; boga-, vei'Si-, ondr-,
skialdar-as 105.
p. 165.] I might have spoken here of OSin's relation to his
wife Frigg, p. 299, and to Skad'i, whom the Yngl. saga c 9 calls
his wife.
CHAPTER VIII.
THUNAR.
(Conf. Kl. Sche. 2, 402—438.)
p. 166.] Donar stands related to donen extendere, expansion
of the air (Hpt Ztschr. 5, 182), as t6vo<; to reluoo, yet tonare is in
Sansk. stan, resembling crrevTwp, cn6vo<i and our stohnen, Kl.
schr. 2, 412. In AS., beside Tliunoi-, of whom there is a legend
(p. 812-3), we have also Bhor, Sal. and Sat. 51. So the rubric
over John 5, 17 has Jyunres-dd3g, while that over John 5, 30 has
J)urs-deeg ; and the Norman Dudt> calls him Thur, Wormius
mon. 24. The Abren. has Thimer, dat. Thunare. MHG. still
dunre, Pass. 227, 81. Dietr. drach. 110''. des fZttwres sun (Boaner-
ges), Pass. 227, 59 (Kl. schr. 2, 427). For the compound Swed.
tordon, Dan. torden, the Norw. has thordaan, Faye 5, the Jemtl.
torn, Almqv. 297, Westgotl. tliorn and ttinn. In the Dan. marchen
Torden-vejr means Thor, as Donner-wetter in Germ, curses stands
for Donar. The Swed. Lapps call the thunder-god Tlermes,
Klemm 3, 86-7, Ostiaks Toruim 3, 117, Chuvashes Tora, Tor,
Yakuts Tanara, Voguls Torom, Rask's Afh. 1, 44. 33.
p. 167.] ON. reid' is not only vehiculum, but tonitru : lystir
reid' (al. ]?ruma), Guk)>. Hafn. 498. Norw. Tliorsreia touitru,
Faye 5. Danish critics regard Ohnporr as a different being from
Asa|?6i'r, and as belonging to an older time; yet Sn. 25 places
them side by side, and looks upon Thor too as Oku]>6rr, conf. 78.
He drives a chariot ; conf. the Schonen superst. about Thor,
THUNAR. ' 1339
Nilsson 4, 40-4.^ In Ostgorl. the aska is called goa ; when it
thunders, they say 'goa gar/ Kalen 11»; goffm- kor, Almqv. 347,
but also gomor gar 384, and hornhonden gar 385. In Holland :
'onze lieve Heer reed (drove) door de lucht/ Father God is
rolling d'brenta (milk-vessels) up and down the cellar steps,
Wolf's Ztschr. 2, 54. Can the old kittel-kar (kettle-car ?) of the
giant with two goats refer to Donar's chariot? Miilleuh. 447;
conf. Kl. schr. 2, 422. Thorr carries a basket on his back : meis,
iarnmeis, Ssem. 75". Sn. 111. OHG. meisa, Graff 2, 874.
p. 167.] God thunders : die blikzen und die donrelege sint
mit gewalte in siner pflege, MS. 2, 166''. Zeus raises tempest:
ore re Zeix; XaiXaira relvr], II. 16, 365; 'what doth Zeus?'
meant how's the weather ? 0. Miiller's Gr. gesch. 1, 24.
Jupiter, alles iveters gewalt het er, Ksrchr. 1152 (p. 630). In
France : ni oistau nes Damledeu tonant, Aspremont 22*^. nes
Deu tonant ni poistau oir, Mort de Gar. 145-9. noissiez Deii
tonant, Garins 3, 205 ; conf. * si gran romore facevano, che i tuoni
non si sarieno potuti udire,' Decam. 2, 1. When a thunderstorm
comes on, men say : ' schmeckste jpaar ochsel ? merkste a
scheindl ? ' Weinh. schles. wtb. 82 ; ' ecce ubi iterum diabolus
ascendit ! ' Cses. Heist. 4, 21. The Russians shout words of in-
sult after the retreating tempest, Asbjornsen's Hjemmet 193.
p. 163.] Thunder is God (or the angels) lAanlng at hoioU :
uns Herr speelt kegdii, Schiitze 4, 161. die engel kegelii,
Miillenh. 358 ; conf. the skittle-playing in the Odeuberg, p. 953.
Or it is anger, and the thunder-bolt his rod, Pol. boz'y pnj,ten.
p. 168.] The same Taranis is in the Vedas a surname of Indra
the thunder-god, he that passes through, from taran = trans;
and so Perun may be conn, with irepa (but see p. 171, and Kl.
schr. 2, 420). Welsh taran thunder, Gael, tairneach, tairneanach,
also torrunn. Taranucnus, Mone's Bad. urgesch. 2, 18 1. In
Burgundy a town Tamodurum, whose later name Tonnerre and
' le Tonnerrois/ Jos. Garnier 51, prove that the notion of thunder
lay in the old name ; conf. Kl. schr. 2, 412.
p. 169 n.] Thorr heitir Atli oc asabragr, Sn. 21P, conf. Atli
208«. The Lapps call their Tiermes aiyeko, and his deputy
' The surnames Ulorricfi, Stem. 211*, and EindriSi need not conflict with the
statement that Thorr walks or else drives (p. 1G7 u.). In Sn. 101 he is called fostri
Vingnis ok Hloru (p. 187. 257). In Sn. Formali 12 Loride is called Thor's son, and
Loricus Thors fOstri, who has a wife Glora,
1340 THIJNAR.
ijunhare, stor-yunhare, Klemm 3^ 86, the Ests their Pikker wana
essa, old father, Yerh. 2, 36-7 ; and the American Indians their
Supreme Being the grandfather, Klemm 2, 153. With the
mountains Etzel, Altvater we may perh. associate a high mountain
Oetschan, Helbl. 7, 1087 (now Oftscher), from SI. otets, voc.
otche, father; conf. Kl. schr. 2, 421.
p. 170 n.] The St. Bernard or Great Bernard is called
Monfjoux, A.D. 1132. On the jugum Pennimim, deus Penninus,
see Zeuss 34. 99. Dieffenb. Celt. 1, 170. Several inscriptions
' 'J ovi Pcenino, Penino' in De Wal no. 211 — 227. A Mount of
joy in Meghaduta 61 ; in Moravia the Badost, joy. , Finn, ilo-kivi,
stone of joy, Kalev. 3, 471.
p. 171.] Comes ad Thuneresherlic (yr. 1123), Erh. 150; apud
TJmneresherg 133. Sifrit de Tonresherc (1173), MB. 33% 44.
Sifridus de Donresherch (1241-58) 33% 68. 90. Of a dragon it
is said : er hete wol dri kiele verslunden (swallowed) und den
Dunresherc, Dietr. drach. 262'' (str. 834). vom Donresherge, Hpt
Ztschr. 1, 438. A Donnersherg by Etteln, S. of Paderborn. AS.
T)unresled, Kemble 3, 443. 4, 105. 5, 84. Bunresfeld 3, 394.
5, 131, conf. 6, 342. Doneresbrunno, Ztschr. f. Hess, gesch. 1,
244.
p. 171.] With Slav, grom, hrom (Kl. schr. 2, 418) put our
LG. grummeln of distant thunder, Ir. crom, cruim thunder, Fr.
grommeler growl; also Lith. grain a it thunders, growimmas
thunder.
p. 171.] To Lith. Perlnnas musza, Nesselm. 411'', and P.
grauja, grumena 286% add the phrases : Perhuns twyksterejo (has
crashed), P. uzdege (has kindled); Perhuno szowimmas (stroke),
P. growimmas (peal), P. z'aibas (flash) ; ■perhunija thunderstorm.
The Livl. reimchr. 1435 says of him : als ez Perkune ir abgot gap,
daz nimmer so harte gevros. Near Battenhof in Courland is a
Perkunstein with legends about it, Kruse's Urgesch. 187. 49; a
Perkuhnen near Libau. Pehrkones is hedge-mustard. The Lapps
have an evil god or devil -perkel, pergalak, Finn, perkele, Kalev.
10, 118. 141. 207. 327 (Sup. to 987).
p. 172.] In Finn, the oak (tammi) is called God's tree, ^^m
YamaJan, Kalev. 24, 98. 105-7. 115-7; conf. Zeus's oak p. 184,
robur Jovis p. 170. Ju-glans, zJto? /3a\avo9 = castanea, Theophr.
3, 8. 10. Diosc. 1, 145. The oak being sacred to Thorr, he slays
THUNAR. ' 1341
the giants that take refuge under it ; under the beech he has no
power over them. It has been remarked, that lightning pene-
trates twenty times as far into the oak as into the beech. Fries
bot. udfl. 1, no.
p. 172.] A Swed. folksong (Ai-vidss. 3, 504) makes Thorr
live in the mountain: locka till Thor i fjdll. Jieside Fid rgvin's
daughter Frigg, another daughter lord' is. called OSin's wife, and
is mother of Thorr. But if Thorr he = Fairguni, he is by turns
OJSin's father and OSin's son ; and he, as well as Frigg, is a child
of earth (iorS), Kl. schr. 2, 415. GDS. 119.
p. 173.] Of Enoch and Elias, who are likewise named together
in the ON. dicer's prayer (Sup. to 150), we read in Fundgr.
2,112:
V
sie liant och die wal (option),
daz sie den regin hehabin betalle (keep back rain)
swenne in gevalle (when they please),
unt in abir Idzin vliezen (again let flow) ;
ir zungin megin den himel besliezen (shut up)
unt widir uftuou (open),
so si sich wellint muon.
The Lithuanians call Lady-day ElyiSs diena, Ilyios diena, on
which it begins or ceases to rain. They derive it from ilyia, it
sets in (to rain) ; is it not rather Flias's day ? Elias legends of
Wallachia and Bnkowina in Schott. 375. Wolf Ztschr. 1, 180.
On his battle with Antichrist conf. Grriesh. 2, 149.
p. 174.] Hominem fulgure ictum cremari nefas ; terra condi
religio tradidit, Pliny 2, 54. Places struck by lightning were
sacred with the Greeks, and were called rfkvata, ivrfK-vaia, be-
cause the descending deity had visited them. They were not to
be trampled : hoc modo contacta loca nee intueri nee calcari
debere fulgurales prouuntiant libri, Amm. Marcell. 23, 5. One
peculiar rite was thoroughly Etruscan : such a spot was called
hidental, because a two-year old .sheep was sacrif. there, Festus
sub vv. bidental, ambidens. 0. Aliiller's Etr. 2, 171 ; the railing
round it was puteal, and may be compared to the Ossetic skinpole :
bidental locus fulmine tactus et expiatus ove, Fronto 277. Cattle
struck dead by lightning are not to be eaten, Westendorp 525.
p. 175.] v6t6<;, Umbr. savitii, Aufr. u. Kirchh. 2,-268. ye h'
VOL. IV. F
1342 THUNAE.
apa Zev<i 'Travvvxp^;, Od. 14, 457. Athen. 4_, 73. tov Al oXtjOm';
wfirjv Bta KocTKLvou ovpelv, Aristoph. Clouds 373 ; conf. imbrem
in cribrum gerere, Plaut. Ps. i. 1, 100. Jto? 6/ji^po<i, Od. 9,
111. 358, ovre IleXo'jrovvrja-iOi.'i vaev 6 Oeo'i, Paus. ii. 29, 6. An
Egypt, magian conjures the air-god Hermes (tov aepiov) for rain,
Cass. Dio 71, 8. Indra, who has the thunderbolt, is also god of
rain; when he disappeared, it rained no more, Holtzm. 3, 140. 1,
15. In Dalecarh skaurman ale, the shower-man rides = it thun-
ders, Almqv. 258 ; conf. Goth, shura vindis = XatXa-v/r, OHG. scur
tempestas, grando, AS. scur procella, nimbus, ON. sMcr nimbus
(Kl. schr. 2, 425).
p. 175.] Another rain-procession in 1415, Lindenbl. 301.
Petronius^s ' uvidi tanquara mures' is like our MHC in Eracl.
142'^ : so sit ir naz ah sine mus (from Enenkel), wet as a drowned
rat. A prayer of the legio tonans, likewise under M. Antonine,
brings on torrents, Cass. Dio 71, 8. A Hungarian prayer for rain,
Ungarn in parab. 90; others in Klemm 2, 160 (Kl. schr. 2,
439—458).
p. 176.] PiMer, Kalewipoeg 3, 16. 23. 358. 16, 855. pikher-
taati 20, 730. On pikker and jdkne see Estn. Verb. 2, 36-7. He
is the avenging thrice-nine god, that appeal's in the lightning,
and with red-hot iron rod (raudwits) chastises even the lesser gods,
who flee before him, like the giants before Thor, to human hearths
2, 36 — 38. Pik7ie seems an abbrev. of lyitk'dinen, tonitru, which
occurs in the Finnic form of the Esth. prayer for rain, Suomi 9,
91, and comes from pifkci longus ; pitkdikainen longaevus, the
01d = Ukko, says Castren myth. 39, or perhaps the long streak
of the lightning. On Toro, Toor, Torropel see Estn. Verb. 2, 92.
p. 176.] TJkko blesses the corn, Peterson 106. In a waste
field on the coast of Bretagne St. Sezny throws his hammer, and
in one night the corn grows up into full ripe ears around it,
Bret. Volkss. by Aug. Stober, prob. after Souvestre.
p. 177.] The Thunder-god must be meant in the story of the
red-hearded giant and the carriage with the golden he-goat, Wolf
Ztschr. 2, 185-6. With the N. American Indians both Pahmi-
oniqua and Jhachinchta {red thunder) are men's names, Catlin
tr. by Bergh. 136. 190-1.
p. 178.] The three phenomena of lightning are described as
simultaneous in Hes. Theog. 691 : Kepavvol 'Urap a/u,a ^povrfj re
THUNAR. 1813
KoX uaTeporrf] iroreovro. Distinct from fulgur is a fourth notion,
fulgxratio (sine ictu).
p. 178.] FuJgur is called bliks, as late as Justinger. BUxberg,
now the ruined castle of Plixburg (Plickhs-perckh in old docs.),
stands in the Miinster valley near Colmar, oppos. a dwarf's moun-
tain, Schopflin Als. dipl. no. 1336. des Snellen hlickes tuc, Freid.
375. himeJblicTie, vServat. 397. 1651. Eoth. 3536. In Styria,
himlatzen to lighten, lueterhlic'ke fulgura, Hpt Ztschr. 8, 137.
u-etterleich, Stalder 2, 447. hab dir das plab feuer ! H. Sachs
ii. 4, 19^ blue light in thunderstorms, Schwab's Alb. 229.
Lightning strikes or 'touches': mit blitz geriihrt, Felsenb. 1, 7.
It arises when sparJcs are struck with the Jierg axe, p. 180".
813; af ]7eim llurnom leiptrlr qvomo. Seem. lol-''. KpoviSy]'^ a(j)Let
-yjroXoevra Kepavvov, Od. 24, 539. apygTi Kepavvco 5, 128. 131.
frls)dcum fulgur, Festus, Varro ap. Non. 0, 2. Sen. Thyest.
1089. igues trlmlcl, Ov. Met. 2, 848. Ibis 471. tela trlsulca,
Claudian iii. Cons. Hon. 14. genera fulminum trla esse ait
Caecina, conslUarium, auctoritatis et status, Am. Marc. 23, 5 ;
conf. 0. Miill. Etr. 2, 170. The Etruscans had nine fulgurating
gods 2, 84. In Romanic, lightning is cameg, form, also calaverna,
chalavera; stragliisch, sagletta, saetta lightn. that pierces, also
lutscherna (lucerna?). Lith. zaibas lightn., Perhuno zaihas streak
of lightn., from zibeti to shine, Nesselm. 345. Mere fulguratio,
summer-lightn., distant, feeble, that does not strike, the Finns
call Kalevan tulet, K. valklaf, i.e. Calevae ignes, bruta fulmina
autumnalia, or Jcapeen tulet, genii ignes. Lightning is named
TTvp Aid<;, Hebr. yzre of God.
p. 178 n.] Blecken, f-ilechazan, heaven opening, reminds of the
Bastarnae, who thought, when it lightened, the sky was falling
on them, Livy 40, 58 ; conf. Duncker p. 84. In Servian songs
muny a is the vila's daughter, grom her 'brother. Mcsets, moon,
marries Munya, Vuk 1, 154 n. 229—231.
p. 178.] Tonitrus is tonirls cldacclia, Hattem. 3, 598''. ion-
nerklapf, Justinger 383. 'thunderclap words/ Fr. Simpl. 1, 231.
dozes Mac, Parz. 379, 11. Troj. 12231. 14693. donrescal, Fundgr.
2, 116. tonnerbotz, Garg. 270''. 219'', from donerboz. ON".
skrugga tonitru, conf. skroggr fulminans. Dan. tordenskrald ,
tordenbrag. LG. grumiuel-wler, -schuur, -taaren (-cloud), Lyra
103. 117, see Sup. to 171. We say thunder rotlt, grollt [if
1344 THUNAE,
distant, grommelt]. As liglitn. is a bird's glance, thundei" is
the flapping of its wings, Klemm 2, 155. Zeus's eagle holds his
lightnings, and an eagle raises the storm-wind, p. 633 ; conf. the
bird of Dawn.
p. 179.] Fulmsn is OHG. donarstrdla, Gr^aff 6, 752 and
Jancmtd'di, Gl. Jun. 191. Graff 2, 707. blic-schSz mit (or, an)
dunr-slegen. Pass. 89, 49. 336, 9. des donres schuz, Freid. 128,
8. donrestrdl der niht enschiuzet, Turl. Wh. IP. doriistrdl,
Griesh. 151. die. donerhlicke, Fundgr, 1, 73. donreshlicTce, Freid.
123, 26. des dourisslac, Fundgr. 2, 125. 'ob der doner z'aller
frist slilege, swann ez bleJczend ist/ if it struck every time it
lightens, W. gast 203. swaz er der heiden aue quam, die
sluoc er alse ein doner sau, Rother 2734. do sluog er also der
thoner, for dem sich nieman mac bewarn, Diemer 218, 8. schur'-
slac, Helbl. 8, 888. ivolkensclwz, Lanz. 1483. weterwegen, Pass.
336, 10. 2. OHG. droa, drewa is both minae, oraculum, and
fulmen, ictus, Graff 5, 246 ; because lightn. is a bodeful phenom-
enon ? 0. Fr. es foldres du ciel, Ogier 1, 146. foudre qi art,
Guiteclin 2, 137. Le tonnerre a sept differentes formes pour se
manifester aux Polognots. II tombe en fer, alors il brise tout ;
en feu, il brule; en sovffre, il empoisonne; en genuille, il etouffe;
en poudre, il etourdit ; en pierre, il balaye ce qu'il environne ;
en bois, il s'enfonce oil il tombe, Mem. Celt. 2, 211.
p. 180.] On thunderbolts see thfe 9th Bamb. Bericht p. 111.
Beside donnerstein, we have wetterstein, hrottensteln. Again :
Herre Got, und liezt du vallen her ze tal ein stein, der mir
dersliiege, Suchenw. 78, 175. A fragment of thunderbolt healed
over in the hand imparts to it enormous strength, Hpt Ztschr. 3,
366. A donnerstral of 2 5 cwt. hangs in Ensheim church, Garg.
216*. Vestgotl. Thors-kajl (-wedge), Swed. Thor-viggar (-wedges),
Sjoborg's Nomencl. f. nordiska fornlemningar 100. Indra's bolt
and flash are sva^-us, from svar, sky, sun, Benfey 1, 457 ; conf.
rjXvaia, Sup. to 174, Like elf-shot is the Sansk. ' vitulum veluti
mater, ita fulmen Marutes sequitur,' Bopp Gl. 364*; conf. mugi-
entis instar vaccae fu'lmen sonat 262^*. Athena alone knows the
keys to the thunderbolt chamber, ^sch. Eum. 727, like Mary
in the nursery-tale of the forbidden chamber in heaven. Lith.
' Perkuno kulka,^ P.'s ball. Serv. strelitsa, arrow.
p. 181.] Miohiir reminds of SI. m'hnya, molnia aarpain], which
THUNAR. . 1315
Miklos. 50 derives from mloti, conterere. The hammer is the
simple, world-old implement^ indispensable to nearly every trade,
and adopted by not a few as a symbol. At boundaries the ~] |
hamarsmarJc was deeply graven, a cross with hooked limbs ; • |_
afterwards a crossed oak served for a landmark, Kl. schr. 2, 48.
55. In blessing the cup (signa fall) the sign of the hammer was
made : hann ger^i hamarsmark yfir, Hak. goSa saga c. 18. Thor
me^ tungmn hamrum is also in Laudstad 14. Thor's image has
a great hammer in its hand, 01. helga s. ed. Christ. 26, Fornra.
sog. 4, 245. That the hammer was portrayed and held sacred,
is shown by tlie passage in Saxo, ed. MilU. (>oO : Magnus, inter
cetera traeophorum suorum insignia, inusitati ponderis malleos
quos Joviales vocabant, apud insularura quandam prisca virorum
reli(]ione cultos, in patriam deportandos curavit. That was betw.
1105 and 1135. In Germany, perh. earlier, there were hammers
and cluhs as emblems of Donar on the church wall, or built into
the town-gate; to which was linked a barbarous superstition
and a legend of the cudgel, Hpt Ztschr. 5, 72. To the same
cycle belong the tales of the deviVs liamm^-r, which is also called
donnerhuhl, JiammerkuJd, Miillenh. 268. 601 ; couf. p. 999. Pikne
carries lightn. as an iron rod, see. Sup. to 1 70.
p. 181.] Thorr a, foe to giants, p. 531. As AVodan pursues
the subterraneans, so he the giants. They will not come to the
feast where Tordenveir appears, p. 189. 537. In Schonen, when
it lightens, it is Thor flogging the trolls, Niiss. 4, 40. der (tievel)
wider unsih vihtet mit viuren (viurinen, fiery) stralen, Diemer
337, 9.
p. 181.] Hamer sla bamer, sla busseman dot! Miillenh. 603;
conf. Hermen sla dermen, p. 355. bim Jtammer ! Corrodi Pro-
fesser 16. 58. Vikari 11. tummer und hammer. Prof. 96. 'May
heaven's forJced lightn. bury you 10,000 fathoms underground ! '
du widertuo ez balde, oder dir nimet der donner in drin tagen
den Up, Wolfd. 331, 3. 4 (Hpt Ztschr. 4). A Danish oath is 'ney
Thore gud ! ' Warmii Mon. Dan. 13. dass dich der Donnerstag
(Thursday = Thor), Ph. v. Sittew. 2, 680. donnstig ! du donnstlgs
bub! Gotthelf's Erz. 2, 195-0. The Lithuanians, says ^n.
Sylvius, ascribe to Percunnos a great hammer, by means of which
the sun is rescued from captivity, ^n, Sylv. in den Kurliind.
send. 2, 6. N. Preuss. prov. bl. 2, 90 ; conf. Tettau u. Temme
134G THUNAR.
28. Litli. ' kad I'erJcuns pakiles deszlmt klafterin tave i zeme
itrenktu ! " may P. arise and strike thee 10 fathoms into the
earth, Sclileicher ber. der Wiener acad. 11, 108. 110. The Etrus-
cans ascribed the hammer to Mantus, Gerh. 17.
Beside the hammer Thorr had his megin-giard'ar, fortitudinis,
roboris cingula, and iarn-cjreipr, chirotecas ferreas, Sn. 112-3.
er hann spennir |?eim (inegingiorSum) um sik, ]7a vex liominb
ds-megn half a, Sn. 2(j. ]?a spenti hann megiiujiord'nm 111-.
This belt of mischt reminds us of Laurin 906. 890. 1928: ze-
brechent sin fjiiiieJln. do hat er von zwelf man hraft. A girdle
imparts strevgfJi and ivisdom, Wigal. 332, and shews the right
road, 22-3. A girdle that stills hunger, Fierabras 209; conf. the
hunger-belt. A vidoriae zona in Saxo ed. Miill. 124. Like Thor's
girdle is the hJue hand in Norske folkev. no. 60, p. 365. 374-6.
Miillenh. Schl. -hoist, mar. 11. Moe^s introd. xlvi.
p. 183.] In the Alps the salamander, whose appearance be-
tokens a storm^ is called wetttr-giogo, Schott's Germans in
Piedmont 300. 346. A female stag-beetle carries red hot coals
into houses (Odeuwald).
p. 183 n.] The harha, Jovis is held to have healiug power, Caes.
Heisterb. 7, 15. Jovis herba, hus-loel, Mone's Qaellen 289*.
hus-loach, Mone 8, 403. donder-loeli, crassula major, Mone's Qu.
283''. dundar-loli, Dybeck 1845 p. 61. Jovis caidis, semper-
vivum magn., Diosc. 4, 88. AS. Jyunor-wyrt, barba J. ; house-
leeh planted on cottage-roofs, Hone's Yrbk. 1552 ; conf. p. 1214.
The Swiss call the donnerbesen hexenhesen, witch's broom, Staid.
2, 42. Nemnich calls glecoma hederacea donnerrehe, gundrebe.
The dunnernesseJ, urtica dioica, resists thunder. Finn. TJkon-
tuhnio, fungus, fomes ; JJ. nauris, rapa; Z7. lummet, caltha palus-
tris ; Z7fc/ron-lehti, folium (lappa). Jovis colus, Aio<i rjXaKarr],
clinopodium, verbena, Diosc. 3, 99. 4, 61. Jovis madius, cata-
nanoe, herba filicula 4, 132. lepa tou 6eov ^7/709 at Dodona
Pans. 1, 17. Jovis arbor, Ov. Met. 1, 104. A thunder-tree in
Tyrol, Wolf Ztschr. While redbreast and beetle attract light-
ning, the wannquweihe repels it, p. 674. It was a universal
practice to ring fJie cliurch-bells to drive the thunder. away, i.e. the
heathen god, for bells are Christian. With the Thracians 67ioo^-
hig was a safeguard against thunder and UgJitning (p. 20), as
elsewhere against an eclipse, p. 707.
THUNAR, - 1347
p. 184.] Note the Henneberg superstition about the haber-
geiss or himmelsziege, phalangium opilio, a spider (Maler Miiller),
in Bruckner's Henneb. 11. By horsgoh was formerly meant a
real horse, Runa 3, 14-5. The heaven's-goat is in Finn, taivaan
vuohi ; she hovers between heaven and hell, bleating in the air,
Schiefn. Finn. wtb. 612. Another Lith. name for it is dangaus
ozys, Nesselm. 31, and Lett. Pehrkon olisols, Possart's Kurl. 228.
The HymisqviSa calls Thorr hafra druttinn ; his goats are
tann-gniostr and tann-grisnir, dente frendens, as Lat. nefrendes =
arietes (or porci) noudum frendentes, that have no teeth yet.
Tanngniostr (tooth-gnasher) is also a man's by-name, Kormaks.
54. 134-6.
p. 180.] Donersive, Ehrentraut^s Fries, arch. 1, 435. Hpt
Ztschr. 11, 378. de Doiirspah, Notizenbl. 6, 306. It seems
Thuris-I6 in Trad. Corb. is not Thonares-16, but giant's wood,
p. 521 ; yet AS. Thunresled, Kemble 3, 443. 4, 105. 5, 84. 243.
Scand. TJwrsIef, Molb. dipl. 1, 173; why not Thors- ? In
Sweden are Thorshy, Thorslidlla, Thorslnnda, Thorstuna, TJiorsvi,
Thorsdker, Thorsung, Thorsas, Thors'6. On Thorstuna, -aker, conf.
Schlyter Sv. indeln. 32. Thorseng in Funen, TltorsJioi in Schles-
wig, Miillenh. 584. In Norway Tliurseij, Thursnes, ThSrsliof,
Munch om Sk. 107. Thorsnes, Landn. 2, 12, took its name from
a pillar with Thor's image being drifted thither. Thorsharg =
Thorshalla, Hildebr. torn. 3. Thorsborg, Gutal. 94, a limestone-
mountain 317. Thorshafn in Faroe.
p. 187.] To the few G-erman proper names compounded with
Donar, add Donarprelit, Hpt Ztschr. 7, 529. Alhdonar is conn,
with the plant albdona. In Kemble no. 337, for ' Thoneulf ' read
Thonerulf. The Sax. Chron., yr. 920, has ifarcytel. An 0. Irish
name Tordealbhach ( = Thoro similis, says O'Brien) is worth
noting. Tliorhalli in the Heidarvigasaga. King Toril, whose
lightning scorches the sea, burns up forests and devours the city
(Hpt Ztschr. 4, 507-8), is apparently Thor himself; perhaps
Torkil ? for Thorild is fern.; conf. Thurkarl, p. 181 n.
p. 187.] Thor's by-name of VingthSrr, Sa3m. 70=' ; Eindrim,
Sup. to 167, foot-note. He is hard-hugaSr, Sa3m. 74'', as the
iotun is hardra'Sr, p. 528. Again, fostri Vingnis ok 7//ynt = fostri
HUrrid'a, Sup. to 167. lar&ar huvv, earth's son, Seem. 70". OS*.
157; Fiorgyiijar burr, Hlo^ynjar burr, Yggs barn 52*. Is Veorr
1348 THUNAR.
the same as verr, vir ? conf, AS. weor, but the ON. modification
would be vioiT.
p. 188.] ThotTj imagined as a son (in the Bdda he is either a
youth or in the prime of manhood), does not accord well with the
* old great-grandfather.' In Ssem. 54^ he is a sveinn, but in 85^
Asahragr. Are we to suppose two Donars, then ? That in the
North he may have been feared even more than OSin seems to
follow from the fact that so many names of men and women
contain his name, and so few that of Odin.
p. 189.] His sons by larnsaxa are Magni and Mo&i, Sn. 110
(couf. p. 823), he himself being endowed with as-megin and as-
mocfr. larnsaxa is elsewhere the name of a giantess. He calls
himself Magna fa'Sir, Sa3m. 76". His daughter becomes the bride
of Alvis 48'''''; is she Thru^r, robur, whom he had by Sif ? Sn.
101-9. He is himself called J^rMugr ass, Saem. 72^ prud'oaldr
go'Sa 76*^ ; and his hammer Jyru&liamarr 67''.
p. 191.] Neither the log-pelting at Hildesheim (with which
conf. 'sawing the old woman,' p. 781-2) nor the lulteel-rolling
near Trier (Hooker's Mosel-ld. 1852, p. 415) can be connected
with Jupiter. The latter ceremony, mentioned first in 1550 and
last in 1779, took place thus. On the Thursday in Shrove- week
an oak was set up on the Marxberg (Donnersb., Dummersb.),
also a wheel. On Invocavit Sunday the tree was cut down, the
wheel set on fire and rolled into the Moselle. A wheel, especially
a flaming one, is the symbol of thunder, of Donar ; hence the
lords of Donnersherg, burg-vassals to Cochheim, bear it on their
coat-of-arms, Hontheim 2, 5, tab. v., likewise those of Roll (thun-
der), while those of Hammerstein have three hammers in theirs.
The signum of Gei'man legions, the 14th and 22nd, was the rota:
there is a tile with 'Leg. xxii." and a six-spoked wheel stamped
on it. Mainz and Osnabriick have such a wheel on their
scutcheon, Mainz as escutcheon of the legions (Fuchs's Mainz 2,
94. 106). Krodo in Bothe's Sassenchr. carries a wheel (p. 206 n.).
Has that heraldic wheel anything to do with the term radels-
filhrer, ringleader ?
p. 191.] On keeping Tliursdaij holy, see especially Nilsson 4,
44-5. tre Thorsdags-qva\\a,r, Dyb. Runa 4, 37. 43. Cavallius 1,
404. In Swedish fairy-tales spirits appear on tJtorsdags-natt, and
bewitch. If you do any work on Trinitv Sunday, the Ughtniiig
zio (tiw, tyr). 1349
ivill strike it; hence women are unwilling to do needlework that
day, Hpt Ztsclir. 3, 360. Similar desecration of holidays by weav-
ing, spinning or knitting is often mentioned; Servat. 2880 :
wir sazen unde waben,
do die lantliute erten disen tac . . .
schiere runnen diu weppe von bluote,
daz ez nns des werkes erwante.
A poor girl spins on our Lady's day, the thread sticks to her
tongue and lips, Maerl. 2, 219. Of women spinning on Saturday,
see Miillenh. 168 ; they that spool flax in church-time on Sunday,
turn into stone, Reusch no. 30. Spinning was forbidden on
Gertrude's day and Berchta's clay, p. 270-3 ; among the Greeks
on Bacchus's day, p. 911. Nevertheless the yarn spun on such
holy days has peculiar virtues, p. 1099; conf. the teig-talgen,
dough-kneading on Holy Saturday night, Superst. G, v. 194.
Yet again : Si quis die Dominico boves junxerit et cum carro
ambulaverit, dexterum bovem perdat. Lex Bajuv. vi. 2, 1.
CHAPTER IX.
ZIO (TIW, TYR).
p. 194.] In Umbrian the nom. was still Juv, dat. Jace, voc.
Jupater, Aufr. u. Kuhn Ztschr. 1, 128 : Ji(veis luvfreis, Jupiter
liber, Mommsen 139. What of Finn, taivas, coelum ? or even
0uvpo^, the Assyrian Mars (Suidas) ? A divergent form, ' vater
Zi,' in Miillenh. nr.* 410. Dyaus is not only coelum, but a
Vasu-god, who for stealing the cow Nandini has to go through a
human life, Holtzm. 3, 101 — 6. Parallel with the ideas belonging
to the root div, are those developed out of Sansk. snr, splendeo :
sura deus, smja sol, svar coelum.
p. 194.] Spiegel, Zendav. 6, connects ^eo? with dhi. Lith.
dievas god, deive goddess, dievaitiz (godkin) thunderer, dievaite
(goddesskin) rain-goddess ; conf. Pott's Etym. forsch. 1st
ed. 56-7. Benfey's Orient 1, 510.
p. 195.] Wackernagel in Hpt Ztschr. 6, 19 retains Tuisco =
duplex, and explains it as zwifter, two-sexed, just as Lachm.
makes tuisc = bimus, two years old; and jMiilleuhoff .agrees with
1350 zio (tiw, tyr).
tliem 9, 261. In that case Tuisco would have nothing to do with
Ziu, and Tacitus must have indicated the marvellous hermaphro-
dite nature. It is a question whether Zio, Tio have not per-
petuated himself in the alarm and battle cries zieter, zeter,
tiodute, tianut! and in ziu dar ndher, Parz. 651, 11 ; see Gramm.
3, 303. EA. 877. Leo in Hpt Ztschr. 5, 513. Again, did zie,
tie (assembly) originally mean divum, as in ' sub divo, dio ' ?
The Prov. troubadours have sotz dieu = suh divo, under the open
sky, Diez's Leb. d. Troub. 166-7; yet it may mean sub Deo.
p. 195.] From div splendeo (Lith. ziheti) come div, diva
coelum, and divan, divasa, divana, contr. dina, dies, Bopp Gl.
168. In Caes. B. Gall. 6, 18 Diespiter is called Bispater, abl. Dite
patre, 0. Miill. Etr. 2, 67; cont. Dissunapiter, p. 225. The
Etruscan panels have sometimes Tinia for Tina. ^
p. 198.] The Germani sacrificed to their Mars for victory:
vestita spoliis donabere quercu (Mavors), Claudian in Ruf. 1,339.
huic praedae primordia vovebantur, huic truncis suspendehantur
exuviae, Jorn. 5, hostiles suspendit in arhore cristas, CI. in Ruf.
1, 346. Kuhu finds many points of comparison between Wuotan
and the Roman Mars, whom he takes to have been originally a
god of spring. Mars = Marutas is a by-name of Indra, Hpt
Ztschr. 5, 491-2. To Tyr F^^^a-^ucf corresponds 'Mars des wige
got' in En. 5591. Troj. 8140. 8241. Ms. 2, 198'^ : Mars strites
got. Christian writers suppose an ^ angel of victory marching in
the front of battle : coram eo (Ottone imperatore) angelus penes
quera victoria. Mars is a mere abstraction in Erm. Nig. 2, 2:
straverat adversos Marsque Deusqne viros, and Pertz 8, 228 : jam
per ordinatas omni parte acies Mars cruentus cepisset frendere ;
conf. p. 203.
]). 198.] Zieshurc, Augsburg, Hpt Ztschr. 8, 587. Dinspurch,
Lacomb. 83 (yr 904), Tnshurg 205 (1065), Diushurg, all = Duis-
burg, Thietm. 5, 3. 9. Duseburg, Weisth. 4, 775. A Doesburgh
in Gelders; Tussberg, Tysseiiberg, Wolf Ztschr. 1, 337. Desberg
near Vlotho, Redecker 59. Desenberg, Diesenbcrg ; Tistede, Hamb.
liber actor. 331-2. Tiiscad, Tiiswaih, in Jutl., Molb. dipl. 1, 9.
Zirelberg near Schwatz in Tyrol, H. Sachs i. 3, 251''*; conf. p.
298, Zisa, Zisenburg, GDS. 541.
p. 199.] Add Tived, Tisved, Tiveharlc, Dyb. 1845, 50-9. MHG.
zidelbast, Gervinus 2, 233; conf. Zigelinta, p. 1193.
zio (tiw, tyr). , 1351
p. 200.] The very old symbol of the planet Mars J stood
apparently for the war-god's shield and spear. Here T^y'r reminds
us of OSinn and his Gungnirj p. 147. ^Vith tire tdcnian- conf.
tirfcest tdcen, Cod. Exon. 236,13; sigortdcen 169, 8. sigorestdcen,
friffotdcen circumcision, note on Elene 156. Ctedm. 142, 29. .
p. 202.J Judges often held their court on Ertag, see Kaltenb.
1, 563"'^. 580'''; and judgment may mean war, decision, KA.
818-9. Was a sword set up iu the court? On Famars, .Fanmars
see GDS. 529. 619.
p. 204.] The trinity of the Abrenunt. requires a god, not a
mere hero ; for that reason if no other, Sahsnot must be Mars,
or at lowest the Freyr of the Upsal trinity. With Saxnedt
compai'e larnsaxa, Thor's wife, Sn. 110. In Pomerania they
still swear by ' doner sexen,' iu Bavaria ' meiner sechsen,' Schm.
o, 193-4; conf 'mein sic ! '
p. 205.] Ou the divine Ghera see GDS. 612. Lucian supplies
additional proofs of the Scythian worship of the sword; Toxaris
38 : 01) jxd <^/dp TOP 'AvefMov fcal rov AKivdfcrjv. Scytha 4 : dWd
Trpo? Aklvukov Kal Zafid\^Lho<i, rcav iraTpiocov y/jLiu 6ed)v. Jupiter
Trag. 42 : ^Kv6ai A/civuKr] 6vovTe<; kul ©pa/ce? ZaixoX^uhi. Conf.
Clem. Alex, admon. 42. GDS. 231. Priscus, quoted iu Jorn. c. 5,
ed. Bonu 201, 17. 224, remarks on the sword: Apeo^^ ^L(f3o<i oirep
ou lepov Kal -rrapd roiv ^kvOlkmv ^aaCKeoov Tip,co/x€Vov, olu 8i]
T(p i(f)6p(i) Tcov TToXe/JLcov dyaK€Lfxei'ov, ev Tol<i iraXai di^avia 6 ?]V at
■)(^p6voi<;, elra Sta l3o6<i evpedrjvai. The Mars of the Alans is men-
tioned by Lucan 8, 223 : duros aeterni Martis Alanos. The
worship of lance and sword among the Romans is attested by
Justin 43, 3 : Nam et ab origiue rerum pro diis immortalibus
veteres hastas coluere, ob cujus religionis memoriam adhuc deo-
rum simulacris kastae adduntur; and Suet. Calig. 24: tres gladios
in necem suam praeparatos Marti uUurl addito elogio consecravit.
Caesar's sivord, presei'ved in Mars's temple at Cologne, was pre-
sented to Vitellius on his election, Mascou I, 117. Later they
knelt before the sword at a court-martial, Ambraser liederb. 3/0;
conf Osw. 2909 :
do viel er nider uf siuiu knie,
daz swert er an siu hant gevio,
uud zoch ez uz der scheide.
1352 zio (tiw, tyr).
der belt des nilifc vermeit,
daz ort (point) liez er nider.
To Svantevit, Saxo ed. Mlill. 824 gives a conspicuae grancUfatis
ensis. The Indian Thugs worship on their knees an axe or bill,
which is mysteriously forged, Eamasiana (Calcutta 1836.)
The war-god has also a helmet, witness the plant named l^peo?
Kvvrj, Tyr-hiahn, p. 199.
p. 206.] HreS-cyninges, Cod. Exon. 319, 4, said of the wicked
Eormanric, and therefore probably from hreS, hreSe, crudelis {p.
290); while Hre&gotum 322, 3 answers to ON. EeiSgotum. ' Bed
red brengt raed raed/ where the Walloon has ' Mars, Mars,'
Coreman's Annee de Pane. Belg. 16; conf. Ret-monat, p. 290.
We are not warranted in referring Hro^rs (or hro'Srs) andscoti,
Hymisq. 11, to Tyr.
p. 20G n.] Zeass 23 believes in Krodo, and thinks Eeto in
Letzner is the same. Crodio, Cod. Lauresli. 1634; Crodico'
1342. Croda, Kemble 1, 143; Creda 1, 159. 177. Erode duvel,
p. 248. I am not sure but that Nithart's Krotolf (Hpt 117) has
after all a mythical sound, and it is followed by a similar compli-
ment tjetelgoz, p. 367 n. Krathahotld in Liintzel's Hildesh. 51.
Kreetpfuld, Kreetkind, DS. 1, 415, A 'rivus Krodenhek,' Falke's
Trad. Corb. 612. Krottorf in Halberstadt country, conf. Krotten-
stein for Donnerstein.
p. 207.] Simrock thinks Tj'r is one-lianded because a sword
has only one edge. Does a trace of the myth linger in ' swa ich
weiz des evolves zant (tooth), da wiPich hiieten (take care of)
miner hant,' Freid. 137, 23? or in the proverb ^ brant stant as
dem dode (Tio ?) sine rechte hant,' Wolf Ztschr. 1, 337 ? Conf.
the Latin phrases : pugnare aequo, pari, certo, ancipite, diihio, vario,
proprio, sko Marte. Widukind has coeco Marte 1, 6, like coeco
furore 1, 9. When fighters see the battle going against them,
they leave off, and acknowledge to? Trpo? rov deov o-^icriv 6 aycov
ryevoiTo, Procop. 2, 641. The fickleness of victory is known to
the Od. 22, 236: outtco Trdy^u BtSov krepa\Kea viktjv (conf. ' ein
Hie-und-dort,' Geo. 5748). Victory and luck are coupled to-
gether: sig und saelden geben, Albr. Tit. 2920-33. an sig u.
sadden verderben 2929*.
p. 208.] Companions of Mars : circumque atrae Formidinis
FRO (freyr). 1353
ora, Jraeque Tiisicliaequ.e, dei comitatus, aguntiu', Aea. 12, 335.
Luctiis comitatur euntem (Tisiphonen), Efc Favor et Terror, trepi-
doque Insania vultu, Ov. Met. 4, 485. Bellona, Favor, Fonnido,
Claud, in Ruf. 1, 342; Metus cum fratre Pavore, De laud. Stil. ;
Impetus horribilisque Metros, la Pr. efc Olybr. 78. Bel/j^ara iravLKu,
Procop. 2, 550. panicus terror, Forcell. subvv. pan, panious.
A ^a,mc foliage-rustling fright, Garg. 25(3^'. So the Wend, volksl.
2, 266* make Triakh, Strakh dwell in a dismal haunted spot ; SI.
triakli, trias, tremor, is perh. the Goth. ]?lahs. The Finn, kanimo
= genius horroris, horror. There is an ON. saying: ' Ottar er
fremst i fiocki j^a fl^^a skal ' ; is that from otti, titnor ? conf. the
Ottar in HyndlulioS. ^ Tha skaut (shot) ]7eim skelk i bringu '
' skaut skelk i bringu ok o^ia,' where skelk and otta are
accusatives of skelkr and otti, timor. Goth, agis disdraus ina,
awe fell upon him, Luke 1,12; conf. AS. BrSga and Egesa, Andr.
xxxii. and diu \\BX\t-egese, Diemer 2G6, 23. OHG. gefieng tho
alle forhta, fear took hold of, T. 49, 5. There is personification
also in the Romance ' negus neu pot ir, si nos torna espavers, Albig.
4087. A different yet lively desci'iption is, ' so that the cat ran
up their hacks' Garg. 256''. 218^ Beside Hilda-Bellona (p. 422)
appears a male Hildofr, Ssem. 75^ like Berhtolt beside Berhta.
p. 208.] Tyr, who in the Hymisqvi^a accompanies Thor to
the abode of Hymir, calls the latter his father, and Hymi's con-
cubine his mother ; he is therefore of giant extraction ; conf.
Uhland's Thor 162-3. Is this Tyr not the god, as Simrock sup-
poses him to be (Edda, ed. 2, 401) ?
CHAPTER X.
FRO (FREYR).
p. 210.] The Yngl. 13 calls Freyr veraldar god, Saxo calls
Fro deorum satrapa. Goth, frduja stands not only for Kvpia, but
for deo^. The Monachus Sangall. says (Pertz 2, 733) : tunc ille
verba, quibus eo tempore superiores ab inferioribus honorari
demulcerique vel adulari solebant, hoc modo labravit : ' laete vtr
domine, laetifice rex ! ' which is surely 'fro herro ! ' OS., beside
fro, etc., has the formyhto/io, Hel. 153, 1 ; if it had a god's name
Fro, that would account for Fr6s-d, i.e. Pro's aha, ouwa, ea.
1354 FEO (freyr).
AS. has other compounds^ freabeorht (freahbeovt) limpidus, Lye
and Hpt Ztschr. 9, 408*; freatorht limpidus 9, 511% conf. Donar-
perht ; frearaede expeditus (freahr^ede, Lye); freadreman jubilare,
freabodian nuntiare ; a fern, name Freaware, Beow, 4048. In
Lohengr. 150, zuo dem fron = to the holy place. ON. has also a
frdnn nitidus, coruscus. From Fris. frana may we infer a fra
dominus ? Bopp (Gl. 229'') conjecfc. that frauja may have been
frabuja, and be conn, with Skr. prabhu, dominus excelsus ; yet
7rpav<i, mild, seems to lie near [Slav.pj-ay rectus, aequns, 2^>' civ it i
regere, would conn, the meanings of probus, irpafo^;, and frauja] .
p. 212.] Freyr oc Freyja, Ssem. 59. He resembles Bacchus
Liber, Ai6vva-o<; 6 ^EXeuOepto^:, Pans. i. 29, 2, and Jovis lufreis,
liber. From his marriage with Ger^r (p. 309) sprang Fiolnir,
Yngl. 12, 14. Saxo ed. M. 120 likewise mentions his temple at
Upsal : Fro quoque, deorum satrapa, sedem haud procid Upsala
cepit. Froi gives food to men, Faye 10. The god travelling
through the country in his car resembles AJher, who with larded
feet visits the upland pastures (alpe) in spring, Wolf Ztschr. 2,
62 ; conf. Carm. Burana 131* : ' redit ah exU'io Ver coma rutilante,'
and the converse: 'Aestas in exiliurn jam peregrinatur/ ibid.
(like Summer, p. 759) ; ' serato Ver carcere exit,^ ib. 135.
p. 213 n.] On the phalluii carried about in honour of Dionysos
or Liber by the Egyptians, Greeks and Romans, see Herod. 2, 48.
Hartung 2, 140. (f)aWol eardai iv rolai TrpoTrvXaLoiai Bvo Kapra
fxeyakoL, Lucian De dea Syra 16, where more is told about phalli,
conf. 28-9. An ' idolum priapi ex auro fabi-efactum Mn Pertz
5, 481. Phalli hung up in churches ^t Toulouse and Bordeaux,
Westendp. 116. The 0. Boh. for Priapus was PHpehal, Jungm.
sub v., or Fripegala, Mone 2, 270 out of Adelgar in Martene 1,
626. Sloven, hurenet, Icurent, Serv. kurat.
p. 214.] GvUinhursti, conf. gulli hyrshim, Sn. 104. There is
a plant guUborsf, which in German too is eherwurz, boarwort,
p. 120?. The Herv. saga c. 14 (p. 463. 531) in one passage
assigns the boar to Freyr, in the other (agreeing with Ssem. 114")
to Freyja. Perhaps the enormous boar in the OHG. song, Hat-
tem. 3, 578, and the one that met Olaf, Fornm. sog. 5, 165, were
the boar of Freyr. In thrashing they make api^ of straw, Schm.
2, 502, to represent the boar that ' walks in the corn' when the
ears ripple in the breeze, conf. AS. garsecg, ON. lagastafrj ^ the
FRO (fee ye). 1355
wild sow iu the corn/ Meier scliw. 149. Roclioltz 2, 187; ' de
willen swine lapet drupe/ Scbambacli 118''.
p. 215.] On eoforcumhiil conf. Andr. and El. 28-9. Tristan
has a boar-shield, 4940. 6618. Frib. 1944; ' hevedes of wild-
bare (boars) ich-on to pi-esant brought/ Thorn. Tristrem 1, 75.
Wrasn, wraesen (Andr. 97) in Fred-wrdsnuvi is vinculum, and
Freyr ' leysir or Iioptom (bonds) hvern/ Saem. 65* (couf. p. 1231).
A helmet in Hrolf Kr. saga is named Hildisvhi and Hildigdltr.
Does ' Helmnot Eleiither ' in Walthar. 1008-17 conceal a divine
Fro and Liber ?
p. 215.] On the hoar's head served up at Christmas, see
Hone's Tab.-bk 1, 85 and Everyday-bk 1, 1619-20. guldsvin
som lyser, Asbjo. 386; the giant's jid-galt, Cavallius 26; jiil-hos,
sinciput verrinum, Caval. Voc. Verland. 28'\
p. 216.] Shld'hlad'nir is from ski's, ski^i, asser, tabula; Rask,
Afh. 1, 365, sees in it a light Finl. vessel. Later stories about it
in Miillenh. 453. The Yngl. saga gives the ship to Q-Sinn, but in
S^m. 45'' and Sn. 48. 132 it is Frey's.
p. 217.] Freyr is the son of Niorffr and Skad'i, who calls him
' enn f rod i afi/ Ssem. 81^*. She is a giant's, piazi's, daughter, as
Ger'Sr is Gymi's ; so that father and son have wedded giantesses.
The story is lost of Freyr and Beli, whom Freyr, for want of his
sword, slays with a buck's horn or his fist, Sn. 41 ; hence he is
called hani Belja, Ssem. 9''. Freyr, at his teething, receives
Alfheim, Sasm. 40''.
Many places in Scand. preserve the memory of Freyr : Froso,
Norw. dipl. ; conf. Frosd, Sup. to 210. Frojrak (Freyrakerj,
Dipl. norv. 1, 542. Froshind, Dipl. suec. 2160; Froswl 1111 ;
Frosberg 2066. Frosaker in Vestmanl., Dyb. i. 3, 15. Schlyter
Sv. indeln. 34. FrosUff in Zealand, Molb. dipl. 1, 144 (yr 1402).
Froskog in Sweden, Runa 1844, 88. Frosunda, Frosved, Froson,
Frotuna, Frolunda, Frojeslunda, all in Sweden. Frotunum, Dipl.
suec. 228. Fnjeled, in Jonkopings-ljin is styled in a doc. of 1313
(Dipl. suec. no. 1002) Fade or Froale; a Froel in the I. of Goth-
land appears to be the same name, in which Wieselgr. 409 finds
ZeJ = leiS, way; may it not be eled, eld, fire? Niar&arhof ok
Freyshof, Munch cm Sk. 147. Vroinlo, now Vronen in West
Friesl, Bohmer reg. 28. Miillenh. Nordalb. stud. 138. A man's
name Freijsteinn is formed like, Thorsteinn.
1356 FEO (freyr).
p. 217.] Niorbr is called ineins vani, iuuocuus, Seem. 42*.
SiBra. loO^* speaks of ' Niar^ar doetur uiu ; ' nine muses or waves ?
conf. Heimdall's 9 mothers. NiorSr liv^es at Noatun on the
sea, and Weinhold in Hpt Ztschr. Q, 40, derives the name from
Sansk. nira aqua, niradhi oceanus ; add Nereus and Mod. Gr.
vepov. SchafFarik 1, 167 on the contraiy connects Niorbr and
Niorunn with Slav, nur terra. Or we mig'ht think of Finn, nuori
juvenis, nuorits juventus, nuortua juvenesco, Esth. noo)' young,
fresh, noordiis youth ; Lap. nno7- young. Or of Celtic neart
strength, Wei. nerfh, Hpt Ztschr. 3, 226; Sabine JVe)-o = fortis
et streuuus, Lepsius Inscr. Umbr. 205. Coptic oieter god and
goddess. Buns. Egy. 1, 577. Basque nartea north, and Swed. Lap.
nuort borealis, not Norw. nor Finn. That he was thought of in
conn, with the North, appears from 'inn norcfri NiorSr,^ Fornm.
sog. 6, 258. 12, 151, where P'agrsk. 123 has ner&vi. Places
named after him: NiarS'eij, Landn. 2, 19. Niar&vih 4, 2. 4.
Laxd. 364. Niar&arloijr, 01. Tr. c. 102. Fornm. s. 2, 252 (see '
12, 324). Munch's Biorgyn 121 ; al. J/ar(?a-log, 7ar^ar-log. Is
the Swed. Ndrtuna for Nard-tuna ? and dare we brinar in our
Nortenhj Gottingen ? Thorlacius vii. 91 thinks niarff-lds in Saem.
] OD*" means sera adstricta, as niarff-cjiord is arctum cingulum
[niarS- = tight, fast, or simply intensive]. What means the
proverb 'galli ev a giof Niarffar' "^ Niorbungr ? Gl. Edd. Hafn.
1, 632''.
p. 218.] Bask also (Saml. afh. 2, 282-3) takes the Vanir for
Slavs, and conn. Heimdall with Bielbogh. I would rather sup-
pose a Yanic cult among the Goths and other (subseq. High
German) tribes, and an Asic in Lower Germany and Scandi-
navia, Kl. schr. 5, 423 seq. 436 seq. ' Over hondert milen henen,
Daer wetic (wot I) enen wilden Wenen/ Walew. 5938 ; appar. an
elf, a smith, conf. Jonckbloet 284.
p. 219.] OSin's connexion with Freyr and NiorSr, pointed
out on p. 348, becomes yet closer through the following circum-
stances. Obinn, like Freyr, is a god of fertility. Both are said to
own SkibblaSnir (Sup. to 216), both GerJSr, p. 309. Fiolnir, son
of Freyr and Ger^Sr, is another name of OcJinu, Sa3m. 46'' (p. 348).
Ska"bi, Nioi'5's wife and Frey's mother, is afterwards OtSiu's
spouse.
p.^TAR (balder). 1357
CHAPTER XI.
PALTAR (BALDER).
p. 220.] Ace. to Sazo, ed. M. 124, Eotheriis is son to Hoth-
brodus rex Sueciae, and brother to Atislus (the ASils of Yno-l. s.) •
Nanna is daughter to Gevarus (OHG. Kiipaheri), and no o-oddess
indeed she rejects on that ground the suit of the divine Balder.
Balder seems almost to live in Saxony or Lower Germany ; the
Saxon Gelderus is his ally and Hother's enemy, and shares
Balder's overthrow. Balder has come to Zealand, apparently
from Saxony ; he never was in Sweden. Saxo makes Nanna
fall to the lot, not of Balder, but of Hother, who takes her with
him to Sweden. Balder^ mortally wounded by Hother, dies the
third day. The tale of king Bolder's fight with king Hother is
told in Schleswig too, but it makes Bolder the victor, Miilleuh.
373 ; conf. the tale of Balder and Rune 606.
p. 221.] Paltar also in MB. 9, 23 (year 837). ' Baldor servus,'
Polypt. de S. Remig. 55^. Baaldaich, Neugart no. 289. Lith.
baltas = white, good (conf. Baldr inn go cfi, Sn. 64), baltorus a
pale man ; and the notions white and quick often meet, as in Gr.
apy6<;, Passow sub v.
p. 222.] A god Baldacli is named in the legend of St. Bar-
tholomew (Leg. aur. c. 118), also in the Passional 290, 28; but
in the Mid. Ages they said Baldach for Bagdad, and Baldewius
for Bedouins. Svipdagr, Menglo'S's lover, is the son of Solbiort
(sun-bright) and Groa. To the proper names add Ostertac, which
answers best of all to Bceldcecj^diie^ ignis. Conf. also the Celtic
Bel, Belenus, p. 613.
p. 222.] Baldr^s beaming beauty is expr. in the saying: fatt
er liott a Baldri ; but what means the Icel. saw : logid' hefir Baldr
at Baldri, Fornm. sog. 6, 257 ? Prom his white eyebrow — a
feature ascr. also to Bodvildr, ' meyna brd-hvito,' Saem. 139^, and
to Artemis \€VK0(f)pvv7] — the anthemis cotula is called Ballerhro,
Fries, udfl. 1, 86; conf. Dyb. 1845, p. 74. He gives name to
Balderes luge, Kemble, 5, 117 (863), and Balteres eih, oak.
On BreiSahlih, conf. p. 795; add 'in manigen hreiten hl'ichen'
Tr. kr. 42475. Midsummer was sacred to Balder, and the Chris-
tians seem to have put St. John in his place. The mistletoe,
VOL. IV. G
1358 PALTAR (balder).
with wliicli he was slain, has to be cut at that time, Dyb. Runa
1844, 21-2. Do the fires of John commemorate the burning
of Balder's body ? In Tegner's Frithiofss. xiii., Baldersbal is
lighted at Midsummer. — ' Hvat maelti (spake) OSinn, aSr a bal
stigi, sialfr i eyra syni (in his son's ear) ? ' Seem. 38* ; othei'w.
' i eyra Baldrl, aSr hann var a bal borinn ? ' Fornald. sog. 1,
487. Conf. Plant. Trinum. j. 2, 170: ' sciunt id quod in aiirem
rex reginae dixerit, sciunt quod Juno fabulata est cum Jove,' i.e.
the greatest secrets.
p. 224.] Hijd'r is called Baldurs hani, B. andskotl, Ssem. 95*' ''j
he is brought and laid on the funeral pile (a bal) by his slayer
the newborn Vali, ibid. The Edda does not make him out a god
of war, nor does the ON. hoSr mean pugna ; but the AS. liea&o
does (Kemb. Beow. vol. 1, and in hea-Solaf, Beow. 914), so does
the Ir. catji. In Saxo, Hotherus is a Swed. hero, and not blind,
but skilled in the bow and harp (ed. M. Ill : citharoedus 123) ;
he is favoured by wood-nymphs, and gifted with wound-proof ^"
raiment and an irresistible sword. Is the Swed. tale of Blind
Ilatt, Cavall, 363, to be conn, with him ? Consider Hadolava,
Hadeln, Hatheleria, Hadersleben ; and Hothers-nes (now Hor-
scns ?) in Jutland is supposed to be named after him, Saxo 122.
An AS. HeaSobeard, like Lougbeard.
Eermoffrhin Sogubrot (Fornald, s. 1, 373) called ' bazt hugaSr,'
and ^ like Helgi/ i.e. comparable to Helgi. In Beow. 1795 he
is named immed. after Sigemund ; he falls into the power of the
Eotens, and brings trouble on his people; again in 3417 he is
blamed. Does HermoSr mean militaYidi fessus ? OHG. Heri-
muot, Herimaot (never Herimuodi), is against it. Hermodes Jjorn
in Kemb, Chart. 3, 387 ; ' terra quae Anglice Hermodesudes nun-
cupatur,' Chartol. mon. S. Trinitatis (Guerard S, Bertin 455) .
p. 224.] The spell is given p. 1231-2. On Phol, see Kl.
schr. 2, 12—17. F. Wachter in the Hall. Encycl. 1845, art, Pferd,
pronounces j^^iol the plur, of a strong neut. noun phol, a foal.
Thus : ' foals and Wodan fared in the wood,' But the poem
itself uses for foal the weak (the only correct) form i>o/o ; and
what poet would think of naming the god's horse or horses
beside, and even before, the god himself ? Again, was ever a
running horse said to faliren ?
p. 226,] Pfalsau is called Pfoals-owa, MB. 4, 519 (circ. 1126);
PALTAR (balder), 1359
Phols-lwu 4, 229; and Phols-u 4, 219. 222-3. Phids-oiiua, No-
tizenbl. 6, 141. PJiols-oice, Bair. quellen, 1, 279. To tlio 'eas'
euumer. in Hpfc. Ztschr. 2, 254, add ' des WiDn^ches ouive,' Gerh.
2303; 'der juncfrouiueii wert,' Iw. 6326 (Guest 196^, lille at
puceles) ; Gotis-ioerder in Prussia, Lindenbl. 31. 150. With
PItoles-'piunt conf. other names of places also compounded with
the gen. case: Ebures-piunt, Tutilis-p., Heibistes-bunta (Fin.
Wirceb.).
p. 226.] Pfaldhronn by Lorch, Stalin 1, 85. Pohlhoni on the
Devil's Dike, Wetterau, p. 1022-3. Johannes de Palehorne, yv
1300 (Thiir. mitth. iv. 2, 48) ; is this our Paderborn ? and may
that town, called in L. German Padelborn, Palborn, Balborn, be
one of Balder's burns ? Balhorn in the Palatinate, Weisth. 1,
778-9. Balde-hurnen, -home, Bohmer's Reg. 231-2, yr 1302.
Heinrich von PfoU-jn-undt, surgeon, brother of the Teut. Order
about 1460. Polhorn, a family name at Berlin. In H. of Fritz-
lar, January or Febi-uary is Volhorne, conf. the man's name Voll-
horn, Fiillehorn, also Faidborn, GDS. 798. [Plenty of Ful-burns,
-becks, brooks, -meres, -hams, etc. in Engl.] A Pal-gunse (and
Kirch-gunse) in the Wetterau, Arnsb. urk. no. 439; de phal-
gunse, p. 267; palgunse, p. 298. PJiolnrade, Thiiv. mitth. vi.
3, 2. Pfidnrode, 4, 47. QQ. Falesbutle, Lappenb. urk. no. 805.
812, yr 1283-4, now Fulhsbiittel. Balderdee in Schleswig is
supposed to contain Idle refugium, and appar. answers to the
place named Balderl fiuja in Saxo, ed. M. 119.
p. 227.] That Phd (Kl. schr. 2, 12) is a fondling form of
Balder, Paltar, seems after all extr. probable; the differ, of initial
does not matter, as Liudolf becomes Dudo. Beside the Celtic
Bel, we might conn. Phol with Apollo, as an a is often prefixed
in Grk. Or with pol in 'Pol; edepol ! ' by Pollux. Or with
phol, fid = hodiV, p. 996, seeing that eburespiunt answ. to pholes-
piunt. Sup. to 226. In Gramm. 3, 682 I have expl. volencel,
f annus, Gl. Bern., Diut. 2, 214'', by fol, fou, stultus. A hero
Pholus in Ov. Met. 12, 306. On the Ethiop king Phol, see Hpt
Ztschr. 5, 69.
p. 228 n.] On Z7//r= OHG. Wol, see Hpt Ztschr. 7, 393 ; bet-
ter to conn, it with Goth. Vul}nis 8, 201 ; yet see Sup. to 163 n.
p. 229 r.] The whirlwind is called Pidholdchen, Pulhaud,
Schamb. 161; conf. iufra, p. 285 n. 632-6. Beside Boylsperg,
1360 OTHER GODS.
we find Boylhom, Mittli. Thiir. Ver. v. 4, 60. Fold, see p.
992 n. In Reinwald's Henneb. Id, 1, 37 we find the phrase 'to
have (or take) something for jonvfoW means ' to lie on the bed
you have made/ Ace. to the Achen mundart 56, the weavers of
Aix call cloth made of yarn that they have cabbaged /o//c7ie, fiill-
chen [filch? Goth, filhau, to hide]. In Kammerforst, the old
ban-forest near Trier, which none might tread with gestepyten
leimeln (nailed shoes), dwells a spirit who chastises wood-spoilers
and scoffers: his name is Pulch, still a family-name in Trier.
And the hill outside the city, down which the wheel used to be
rolled into the Moselle (Sup. to 191), is Pulsherg. Near Wald-
weiler is a Foldfels, and in Priim circuit a Pohlbach.
p. 229.] Foi'seta-lund (-grove) in Norway, Munch's Beskriv.
483.
p. 231.] Villa Forsazl in pago Lisgau (Forste near Osterode ?)
in a charter of Otto III., yr 990, Harenberg's Gandersheim 625.
Falke 483. Walterus de Forsaten (Forste by Alfeld), Falke 890,
yr 1197. In Saxonia, in pago qui vocatur Firihsazi, Einhard^s
Ann., yr 823 (Pertz, 1, 211) with the variants : fiinhsati, fiuhsazi,
frihsazi, strihsazi, firichsare, virsedi ; in Ann. Fuld. (Pertz 1,
358) Firihsazi. The deriv. conjectured at p. 232 n.^ ivovafors,
cataract, seems the safest, GDS. 757.
p. 232.] Later stories of fishermen and sailors at Helgoland,
and the carrying about of an image of St. Giet, are in Miilleuh.
no. 117, 181. 535 ; conf. p. 597. Similar names, often confounded
with it (see Fornm. sog. 12, 298), are : Ealogaland, now Helgeland,
in the north of Norway, and the Swedish (once Danish) province
of Halland, called in ^Ifred^s Periplus Halgoland. Ought we
to write Halgoland? conf. Heli, p. 388,
CHAPTER XII.
OTHER GODS.
p. 234.] Eeimd^allr is expl. by Leo, vorl, 131, as heim-dolde,
world-tree. If cZ instead of d" were correct, it might contain the
AS. deal, dealles (note to Andr. 126). Heim-Sall viShunnari enn
vor&r meS go^um, Ssem. 85*, the sverd-as in ZTi'mmfcior^, reminds
OTHER GODS. 1361
of tbe angel guarding Paradise with a sword, El. 755, &c. His
blowing a horn when Surtr approaches recalls "the last trump"
(|>ut-haurn, Ulph.), 1 Cor. 15, 52. A Him'des-herc in Mone's
Anz. 6, 228 j a Heofen-feld in Northumb., Lye sub v. Heini-
^allr is called Vindler, Sn. 105, Vindlere in Resen. Of Finnish
gods, Ahti or Letnminkainen has the sharpest ears, Kalev. 17, 7
(Anshelm 3, 64 speaks of hearing the grass grow). H. is son
of OSinn by 9 mothers, Sn. 21 P. Laxd. saga p. 392; does it
mean his father had 9 wives ? The Romans called their Liber
bi-mater ; conf. the name Quatremere.
p. 234.] Rtgr is stigandi, cjangandl, Sasm. 100". 105*. In
Yngl. p. 20 he is the first Danish king; his son Datqjr has a
daughter Drott, the mother of Dijggvi, and a son Dagr. Saem.
106'' names ' Danr ok TJani^r' together; conf. F. Magn. lex.
p. 670.
p. 235.] Bragl is heclcsJcraulitcfr, scamnorum decus. Stem 6P ;
brother of Dagr and Sigrun 164; pi. hraguar dat. brcigaum,
simply viri 152"^.
p. 236.] A Burnacher in Forstem. 2, 4 ; hrunnacker in H.
Meyer's Ziirch.ortsn. 523. Weisth. 1, 119; hence prob. the man's
name Briinacker in Konr. v. Weinsb. 3, 4.
p. 237.] The eager on the Trent, Carlyle's Hero-worship.
AS. eagor ; in Bailey's Diet. ea^e/' = flood-tide. The Finnish
sea-god, with beard of grass, sitting on a water-lily, is Ahto,
Ahti, gen. AJdn, Kalev. 22, 301. 29, 13. 15; conf. my Kl. schr.
3, 122.
p. 238.] Like Oegi's helm is the Exhehner stein on a hill in
the Kellergebirge, Hess. Ztschr. 1, 245. On Grimr oegir, see p.
1017. In the helmet 'lit ein InUegrhi' Dietr. drachenk. 11;
galeae minaci, Claudian in Prob. et Olybr. 92; t er rib il e^n galeam,
Virg. Aen. 8, 620.
p. 238.] Oegir is a iGtunn, Hym. 3; a berglui 2. The ON.
ogn, f., = terror and ocean; ognar llomi = go\d, Ssem. 152*;
ogorlig Oegisdottor 153* ; dlsmid'r = Oegiv, Egills. 618. What
means Oegis-Tieimr , Sa3m. 124-5 ? Egisleiba, Agistadlum, Hpt's
Ztschr. 8, 588 ; Agasid on L. Zurich 2, 536, formed like Agadora
(Eider, p. 239 ?) oegisandr, sea-sand, Barl. 26, 20.
p. 240.] Eles dtettr a vi« blesu. her er sjor kallaSr Eler,
\\\ at hann Idijr allra minnz, Sn. 332; hlj^r = egelidus, tepidus.
1362 OTHER GODS.
OHG. lao, lawer, Graff 2, 294; Ir. l!r, Conan 33-4-9. 93. 192-3.
Diarmid 87. 112-4-6 ; also lear, Learthonxi, T. 7.
p. 242.] As Logi, the ' villi-eldr/ Sn. 60, is son to giant
Forniotr, so is Loli' a son of giant Farbauti. The eating-matcli
betvr. Loki and Logi is like that of Herakles and Lepreus, Atben^e.
p. 412. Pans, 5, 5. Prometheus is chained to the rock by
HephfBstus, Loki by Logi. Loki, 'sa, er flestu illu raeSr,^ is
hateful to the gods : er ull reghi oegja, Thorl. sp. 6, 38 ; sa inn
hievisi Loki, SaBm. 67^; in folksongs 'Loke leve,' Wieselgr. 384-5,
in Danish * Loke Ipjemand/ conf. the name Liuuiso, Liuiso, Trad,
fuld. 2, 32-43 ; in Norweg. ' hiu onde/ Hallager, as Odeu is in
1. 828 ; for Lokkens havre we have ' den ondes hafre, Dybeck runa
1847, 30-1. There is a saying: Meingi geingr -LoZ:i ok Thorr
( = lightning and thuuder), lettir ei hri^um,^ the storui lasts.
Rask thinks the name akin to Finn. luJcJii, wolf; some may think
it an abbrev. of Lucifer I Uhland takes Loki to be the locJcer-tip,
covchider of all things, as Heimdall is originator. To Logi conf.
Hdlogi for Holgi, Sn. 128. 154. F. Magn. lex. p. 981.
p. '243.] ' Ik bede di grindel an deser lielle/ Upstandiuge 553,
seems almost to mean a personal devil.
p. 243 n.] It is true, another race of rulers beside the Ases is
imagined, one of whom, Gylfikmg of Sweden, sets out as gavgJeri
(pilgrim) to spy out the Ases (Sn. 1. 2. 2, &c.), but is cheated by
tliem. But this is an imitation of Eddie lavs, which make Obinn
as gangleri and o^angrabr travel to the giants, and talk with them.
Ssera. 31-2; conf. Aegir'sjo-arney to Asgard, and his dialogue with
Bragi, Sn. 79, &c. *
p. 245.] In Stem. 37* Fenrir pursues Alf-roSull, which must
mean the moou, the ' sun of the elves ' ; conf. ' festr mun slitua
enn Frecki renna,' S^m. 7-8. ' man obundinn Fenris-ulfr fara,'
Hakonarm. 23. 'Loki li^r or bondum/ Seem. 96" {conf. iotunn
losnar8*; is this Loki or Surtr ? Loki is l^egiarnliki a|?eckr,
monstro similis 7*). Loki is caught by piazi, Sn. 81, and
expressively chained 70 (conf. Stem. 7**) ; so is Fenrir 33-4-5 ;
conf. the chained giant (Suppl. to 544), chained devil (p. 1011),
chained Kronos (p. 832 n.). Loki's daugliter Htl esp. makes
it likely that he too was common to all Teut. nations.
p. 247.] AS. satoi--Jd&e, panicum crusgalli, is a grass like the
dypcoaTL<i sown by Kronos (Suppl. to 1192). One is reminded of
GODDESSES — EAETH. 1363
Saturni dolium by 'iJ?<c//(?)* sedens in doJ'io/ Upstandinge p. 41,
and'des tiuvels vaz,' Hpt's Ztsclir. 1, 327. What means the
ON. scaturnir, Sn. 222^ ?
p. 248-9.] Delias pp. 41. 50 cites hrodenduvel, hroden-henker.
kroden-^md ; is the first out of Botho ? In a Hildesheim MS.
of the 1 6th cent., Frosch-meus, we read : ' pravi spiritus, id est,
de kroden duveW in contrast with the good holdes. In Hh.
VIII* : ' misshapen as they paint the kroden feiifff^L' Jor-
nandes de regn. succ. p. m. 2 has the pedigree ' Saturnus, Picas,
Faanas, Latinus'; conf. p. 673 and GDS. 120.
CHAPTER XIII.
GODDESSES.
p. 250 n.] The MHG. gotinne is in Seem. 115* gydja, yet in
114'' ey truSi Ottarr a asynjor, and 61* heihr aesir, heilar dsijnjor!
conf. 7ravTe9 re deol iraaalre diatvai, II. 8^ 5. 19, 101. Od. 8, 341.
This word goddess acquired a lower sense^ being used by the
people for fair dames and pretty lasses, Liudpr. antap. 4, 13.
'Ermegai-t Himel-gotin/ Riickert^s Ludwig 97. What is the
gotiii in Nithart MSH. 3, 288% who goes 'unter dem fanen uz
dem vorst, wol geammet,' and is led oat on the green under blue
shj (baldachin), apparently by peasants at an old harvest-festi-
val ? conf. fee, Suppl. to 410.
p. 251,] OHG. ero, earth, answers to Ssk. ird, Ir. ire, GDS.
55. Tellus might be for tei'ulus, as puella for puerula, but the
gen. is telluris, conf. Ssk. tala, fundus. Humus is Ssk. xama.
lata, called 7rpcor6/xavTi<; in .zEsch. Eum. 2, corresponds to Ssk.
gaus, go, cow (p. 665), the cow being mother of the world {p. 559) :
0) 7^ Kal deal, a frequent Attic invocation. ON. fold is unper-
sonal, yet is greeted in Ssem. 194*: hell su bin fioln^ta fold!
GDS. 60 (p. 254). T6r&, earth, is called lonakr's tree-green,
oak-green daughter: dottur Onars vibi-groen, Sn. 123; eiki-
groent Onars flio^, Fornm. sog. 1, 29. 12, 27. She is daughter
of night in Seem. 194*: heil nott ok nijpt ! but who is eor&an
hrod'ur. Cod. Exon. 490, 23 ? lor-S is also mother of Meili, Thor'.';
brother, Ssem. 76*; IorS = Fior^/yn 80'' (p. 172). Oi Eindr and
1364 GODDESSES.
her relation to 05in : ' seid Yggr til Eindr/ Y. aniores Eindae
incantamentis sibi conciliavit, Sn. 1848. 1, 236. Is AS. hruse
(terra) contained in grusehank, turf-bench, Schm. von Wern.
114?
p. 251 n.] At Attila's grave too the servants are killed : 'et
ut tot et tantis divitiis humana curiositas arceretur, operi dejni-
tatos trucidarunt, emersitque momentanea mors sepelientibus cum
sepulto/ Jorn. cap. 49. The Dacian king Decebalus buries his
treasure under the bed of the Sargetia, Cass. Dio 68, 14. Giese-
brecht supposes the Wends had the same custom, Bait. stud. 11,
28-9.
p. 252.] Nertlms is the only true reading, says MiillenhofF,
Hpt's Ztschr. 9, 256 ; Erthus is admissible, think Zeuss and
Bessel. Nerthiis answers to Ssk. Nritus, terra, Bopp 202^; conf.
C. Hofmann in Ztschr. der morgenl. ges. 1847. A thesis by Pyl,
Medea, Berol. 1850 p. 96 derives it fr. LG. nerder, nerdrig, conf.
vipT€po(;. Her island can hardly be Riigen (p. 255-6), but perhaps
Femern or Alsen, says Miillenh., Nordalb. stud. 1, 128-9. Her
car stood in the grove (teraplum) under a tree, Giefers. ' Nerthus,
id est. Terra maier' strongly reminds of Pliny's mater deum 18,
4 : quo anno m. d. advecta Bomam est, majorem ea aestate messe7n
quam antecedentibus annis decem factam esse tradunt.
p. 253.] Though the people now imagine fru Gode, Goden,
Gauden as a frau, there appears now and then a de Jcoen (king)
instead, Hpt's Ztschr. 4, 385. Legends of fru Gauden in Lisch,
Meckl. jrb. 8, 203, &c. Niederhoflfer 2, 91 (conf. p. 925-6-7).
Harvest-home still called vergodensdel in Llineburg, conf. Kuhn
and Schwartz p. 394-5. The Vermlauders call Thor's. wife god-
mor, good ri5other. Rask, Afh. 1, 94 derives ON. Goi fr. Finn.
]foi (aurora). GDS. 53. 93.
p. 254] Priscus calls Attila's wife KpeKa 179, 9, 'PeKuv 207,
17, which easily becomes Herka. Frau Harke a giantess, Kuhn
146. 371, Fni Harke, Arke, Harfe, Harre, Hpt's Ztschr. 4, 386,
5, 377. Sommer 11. 167-8. 147 (conf. frau Motte, 12. 168. 147).
A witch's daughter Harka, Wolf's Ztschr. 2, 255. Haksche, like
Godsche for Gode, Hpt's Ztschr. 5, 377. Harke flies through the
atVin the shape of a dove, makes the fields /n< ///«/, carries a stool
to sit on, so as not to touch the ground, Sommer p. 12; this is
like Herodias (p. 285) and the wauderiug woman (p. 632. 1058).
NEKTHUS. GAUDE. HAKKE. CEEES. ISIS. 1365
p. 254n.] Mommsen 133 derives Ceres, Oscan Kerres, from
creare ; Hitzig Philist. 232 connects it with ^ris = Sri; I with
cera and cresco. For Bemeter the Slavs have zeme mate, mother
earth; a dear mother, like [irvpo'i) (piXr)'i A/]fX7]Tpo^, ^sop (Corais
212. de Furia 367). Babr. 131; conf. ATj/ayrepo^i ukti], 11. 13,
323, and 'das liebe korn, getreideleiu/ Gram. 3, 665. GDS. 53.
The Earth's lap is like a mother's : foldan sceat ( = sclioosz), Cod.
Exon. 428, 22. eorSan sceata eardian 496, 23. eorSan sceutas
hweorfan 309, 22. grund-bedd 493, 3.
p. 255.] On the goddess's progress see Suppl. to 252. "With
her bath conf. the purifying bath of Bhea (Preller 1, 409), whose
name Pott would explain by et'/?eta.= Ssk. urvi fr. uru = varu,
Kuhn's Ztschr. 5, 285. The lavatlo Bereci/nthiae is described by
Augustine, Civ. Dei 2, 4; conf. Vita Martini cap. 9 {W. Miiller
p. 48) . The image of Artemis was washed in seven rivers flow-
ing out of one spring, Pref. to Theocritus ; the alraun and ali-
rumna were bathed.
p. 256 n.] The LG. farmer's maxim, ' Mai-raand kold un nat
Fiillt schiinen un fat, is in Swedish '' Mai kail Fyller bondens
lador all,' Runa 1844, 6. A similar saw in Bretagne about St.
Anne, Lausitzer mag. 8, 51 ; how is it worded in French ?
p. 257.] On Tanfana see my Kl. Schr. 5, 415, etc. GDS.
231-2. 336. 622.
p. 263.] Fi'om Rodulf's account was probably taken the 16th
cent, notice in Reiffenberg's Phil. Mouskes, tome 1. Brux. 1838
app. p. 721 : ' Sub Alexandre, qui fuit sex annis episcopus
(Leodiensis) et depositus in Cone. Pisae an. 1135, fuit quaedam
lyrodigiosa seu demoniaca navis, quae innixa rotis et magice agitata
malignis spiritibus attractu funium fuit Tuugris inducta Los-
castrum. Ad quam omnis sexus appropinquaus tripudiare et
saltare cogebatur etiam nudo corpore. Ad earn feminae de mane
stratis exilieutes accurrebant, dum dicta navis citharae et aliorum
instrumentorum sonitu resonaret.' Weavers, whom Rodulf
makes prominent in hauling and guarding the ship, have some-
thing to do with navigation : in their trade they ply the schifF
(shuttle), and that is why they were called marncr, Jiiger's Ulm
p. 636-7. About carrying ships on shoulders Pliny has another
passage 5, 9 : ' ibi Aethiopicae conveniunt naves ; namque eas
pUcatiles hiimeris transfenuit quoties ad catarractas ventum est.'
1366 GODDESSES.
Also Justin 32, 3 : ' Istri naves suas humens per juga montium
usque ad littus Adriatic! maris transtulerunt'
Additional traces of German sliip-processions and festivals. In
Antwerp and Brabant, near the scene of that old procession, there
was about 1400 ' eine gilde in der blauwer scuten/ Hpt's Ztschr.
1, 266-7. At Shrovetide sailors drag a ship about, Kuhn^s Nordd.
sagen p. 369. At the Schonbart-running in Niirnberg, men in
motley used at Shrovetide to carry Hell round, including a ship
and the Venus Mount ; see Hist, of Schonb.-run. at N., by the
Germ. Soc. of Altdorf 1761. Another ship-procession in Honeys
Everyday-book 2, 851. In the 'Mauritius und Beamunt,* vv.
627 — 894, a ship on wheels, with knights and music on board, is
drawn by concealed horses through the same Rhine and Meuse
country to a tournament at Cologne; it is afterwards divided
among the garzuns (pages), v. lOfO. Is the idea of the Sliip of
fools travelling fr. land to land akin to this ? especially as Dame
Venus ' mit dem strowen ars^ (conf. Hulda's stroharnss, p. 269n.)
rides in it, ed. Strobel p. 107; ' fi-au Fenus mit dem stroem
loch,* Fastn.-sp. p. 263. Consider too the cloud-ship of Magonia
(p. 639), and the enchanted ship with the great band of music,
Miillenh. p. 220. The ' wilde gjaid' comes along in a sledge
shaped like a ship, drawn by naughty maidservants, who get
whipped. Wolf's Ztschr. 2, 32-3. Nursery-tales tell of a ship
that crosses land and water, Meier 31. Schambach 18. Prohle's
Miirchen nos. 46-7. Wolf's Beitr. 1, 152, &c. Finn, march. 2,
P. Berchta is often ferried over, and of O^inn the Solarlio^ 77
(Seem. 130^) says : OSins qvon rcer a iaxd'ar skipi.
p. 264 n.] At Shrovetide a plough was drawn through the
streets by maskers, Biisching's Woch. nachr. 1, 124, fr. Tenzel.
H. Sachs says, on Ash-Wednesday the maids who had not taken
men were yoked in a plough; so Fastn.-sp. 247, 6-7 ; 'pulliug
the fools' plough' 233. 10. Kuhn conn, jtfuoc, lolo'jr, Lith.
plugas with the root plu, flu, so that plough orig. meant boat,
Ssk. plava, Gr. irXolov.
p. 265 n.] Drinking-bowls in shipshape; argentea navis,
Pertz 10, 577. A nef d'or on the kiug's table, Garin 2, 16-7;
later examples in Schweinichen 1, 158. 1S7. An oracle spoke of
a silver ploughshare, Thucyd. 5, 1 6.
p. 265 n. 2.] Annius Viterb., ed. ascensiana 1512, fol. 171*'' :
ISIS. HOLDA. 1367
'ergo venit (Isis) in Italiam et docuit fruraentariam^ molendi-
nariam et panificam, cum ante glande vescerentui' Viterbi
prinii panes ab Iside coufecti sunt, item Vetuloniae celebravit
.Tasius nuptias, et panes obtulit primos Isis, ut in V. antiquitatum
Berosus asserit. porro, ut probant superiores quaestiones, Vetu-
lonia est Viterbum.' The Litli. Krumine wanders all over the
world to find her daughter, and teaches men agriculture, Hanusch
245. The year will be fruitful if there is a rustling in the air
during the twelves, Sommer p. 12 (Suppl. to 254).
p. 267.] Goth. Jiulps propitius is fr. hil|>an, hal}?, hul]?un, to
bow (s. Lobe). Holle, Holda is a cow's name in Carinthia. In
Dietr. drachenk., str. 517-8, &c. there is a giant called Hulle, but
in str. 993: 'sprancten fiir frowen Hullen der edelen juncfrowen
fin.' In Thuringia frau WoUe, Bolle, Sommer 10-1. Ilolda in
Cod. Fuld. no. 523. Frau Holla in Rhenish Franconia, From-
mann 3, 270. 'Die Holl kommt ' they say at Giessen, 'die
Hulla ' also beyond the Main about Wiirzburg, Kestler's Beschr.
V. Ochsenfurt, Wrzb. 1845, p. 29. Frau Holle also in Silesia. lu
Up. Sax. she was called frau Helle, B. vom abergl. 2, 66-7 ; frau
Holt in Wolf's Ztschr. 1, 273. The veri/ earliest mention of
Holda is in Walafrid Strabo's eulogy of Judith, wife of Louis
the Pious :
Organa dulcisono percussit pectine Judith ;
0 si Sappho loquax vel nos inviseret Holda, etc.
p. 267 n.] With Kinderm. 24 conf. the variant in KM. 3, 40
seq., Sveiiska afv. 1, 123 and Pentam. 4, 7. Much the same said
of the dialas, Schreiber's Taschenb. 4, 310 (Suppl. to 410).
p. 270.] When fog rests on the mountain: 'Dame H. has lit
her fire in the hill.' In Alsace when it snows; ' d' engele han 's
bed gemacht, d' fedre fliege runder;' in Gegenbach 427:
' heaven's feathers fly ' ; in Nassau : ' Dame H. shakes up her
bed,' Kehrein's Nassau p. 280. Nurses fetch babies out of
frau Hollen teich. In Transylvania ai-e fields named Frau-holda-
grahen, Progr. on Carrying out Death 1861, p. 3. She washes
her veil, Prohle 198. Like Berthe, she is queen or leader of
elves and holdes (p. 456), conf. Titania and Dame Venus.
' Fi-aue Bercht, fraue Holt' occur in the Laudskranna (?)
Himelstrasz, printed 1484, Gefkeu's Beil. 112. In the neigh-
1368 GODDESSES.
bourhood of the Meisner, Dame H. carried off a rock on her
thumb, Hess. Ztschr. 4, 108; a cave is there called Kitz-Kammer,
perhaps because cats were sacred to her as to Freya (p. 305).
On the Maiu, between Hassloch and Griiuenworth, may be seen
'fraHulle^on the Fra Hullensfe in, combing her locks. Who-
ever sees her loses his eyesight or his reason. Dame Holle rides
in her coach, makes a whirlwind, pursues the hunter, Prohle 156.
278. 173, like Pharaildis, Verild (357 n.). Legends of HuUe in
Herrlein's Spessart-sag. 179 — 184. A frau HoUen-spiel {-gume)
in Thuringia, Hess. Ztschr. 4, 109. The Haide-mutter (mother
H.) in the Harz, an old crone, makes herself great or little,
Harrys 2, no. 6. Prohle 278; conf. BauZe-mannerchen (dwarfs)
in KM, no. 13. She is a humpbacked little woman, Sommer
p. 9 ; walks with a crutch about Haxtbausen, Westpli. Again,
queen Holle appears as housekeeper and henchwoman to Fredei'ick
Barbarossa in Kifhauser, exactly as Dame Venus travels in
Wuotan's retinue, Sommer p. 6. In Up. Hesse ' meatt der Holle
farn ' means, to have tumbled hair or tangled distaff, prob.
also night-walking : the Holle at Wartburg looks like a witch,
Woeste's Mitth. p. 289 no. 24; conf. ' verheiiletes haar,' Coi'rodi
professor 59, and a man with shaggy hair is called holle-lwpf.
With her siroharnss conf. strowen-ars, Suppl. to 263. Careless
spinners are threatened with the verwunschene frau, Panzer's
Beitr. 1, 84 : she who does not get her spinning over by Sun-
day will have Holle in her distaff to tangle it ; conf. the Kuga
(p. 1188-9).
p. 272.] The Ruldarsaga, tale of the sorceress Hultlr, is told
by Sturle ; conf. the extract fr. Sturlunga in Oldn. laseb. p. 40.
Huldre-iveh in Norway means a soft vegetable material like
flannel; and in Faye 42 Huldra is clothed in green. The hulder
in Asb. 1, 48. 78. 199 has a cow's tail; here it is not so much
one hulder, as many huldren that appear singhj. So in the
M.Nethl. Rose 5679: 'hidden, die daer singhen ' ; are these
mermaids ? In Sweden they have a hylle-fru and a Hildi-moder,
Geyer 1, 27; conf. Dybeck 1845, 56.
p. 273.] The name of Perahta, the bright, answers to Selene,
Lucina, Luna, therefore Artemis, Diana. Hence she takes part
in the Wild Hunt, accompanied by hounds, like Hecate ; hence
also, in the LG. Valentin und Namelos, Berta has become Clarlna
HOLDA. BERHTA. 13G9
[conf. St. Lucy, frau Lutz, p. 274 n.]. The Lith. Lemma is verv
like Berhta and Holcla : she is oroddess of earth and of weavinci^.
She appears in a house, helps the girls to weave, and gets through
a piece of linen in no time ; but then the girl has to guess her
name. If she guesses right, she keeps the linen ; if not, the
laume takes it away. One girl said to the laume : ' Laume Sore
peczin auda duna pelnydama,' 1. S. weaves with her arm, earn-
ing bread. Her name was Sore, so the girl kept the linen,
N. Preuss. prov. bl. 2,380. Schleicher in Wien. ber. 11, 10 1
seq. says, the laume is a malignant alp (nightmare) who steals
childi'en, is voracious, yet bathes on the beach, helps, and brings
linen : a distinct being (11, 9G-7) fr. the laima spoken of on
p. 416 n. Nesselm. So-S'^.
p. 273 n.] Werre is akin to Wandel-muot, Ls. 3, 88. 1,
205-8 : fro Wandehnuot sendet ir sclieid-sdinen (seeds of divi-
sion) 2, 157. in dirre witen werlde kreizen hat irre-sdmen (seeds
of error) uns gesafc ein frouwe ist Wendehmiot geheizen, MS. 2,
lOS'' ; conf. the seed sown by death (p. 848) and the devil (p.
1012). frou Wendelmuot hie liebe maet mit der viirwitz segens
abe (dame Ficklemind here mows down love with curiosity's
keen sithe), Turk Wh. 128^
p. 274,] The meal set ready for Bertha resembles the food
offered to Hecate on the 30th of the month, Athen. 3, 194 ; cer-
tain Jjsh are 'Ekuttj^ ^pcarara 3, 146-7. 323. Filling the belly
with chopped straw : conf. the hrismarji, Laxd. saga 226. As
the wliite. lady prescribes a diet for the country-folk (Morgenbl.
1847, nos. 50 — 52), they tell of a dame Borggahe (loan), who
gave or lent money and corn to needy men, if they went to
her cave and cried ' Gracious dame B.' ; conf. OHG. e/ior?i-gepa
Ceres, sa7?io-kepa saticena, Gibicho ; zt'm-gebe, MB. 13, 42. oti-
geba (890 n.). Nycolaus von dem cr«me?i-ghebe, an. 1334,
Henneb. urk. ii. 13, 30.
p. 277.] Berta, like Holda, is called mother in the Swed.
marchen p. 366, gamla B., trollkiiring. In one Swed. tale a
fair lady walks attended by ?na?i?/ dxvarfs ; the room she enters
is filled with them, Wieselgr. 454. Like the Thuringian
Perchta, the devil blows out eyes, Miillenh. p. 202 ; care breathes
upon Faust, and blinds him; conf. the curse, 'Your eyes are
mine,' N. Preuss. prov. bl. 1, 395, and ' spiiltle zustreichen.
1370 GODDESSES.
a7(/streiclien (stroke them slmt, stroke tliem open)/ Meier's
Schwab, sag. 136. After the lapse of a year the woman gets
lier child back, Miillenh. no. 472 ; so does the man iu the wild
liunt get rid of his hump (Suppl. to 930) ; conf. Steub's Yor-
arlberg p. 83, Bader's Sagen no. 424, and the Cheese-manuikin
in Panzer 2, 40. On Berhta's share in the Furious Hunt, see
p. 932.
p. 277.] In S. Germany, beside Bertha, Berche, we find 'frau
Bert, Bertel, Panzer's Beitr. 1, 247-8. The wild Berta wipes her
with the unspun flax. At Holzberndorf iu Up. Franconia,
a lad acts Eisen-herta, clad in a cow's hide, bell in hand ; to good
children he gives nuts and apples, to bad ones the rod 2, 117.
p. 278.] To the Bavar. name Stempo we can add that of the ■
Strasburger Statnplio, an. 1277, Bohmer's Beg. Rudolf! no.
322 ; conf. stempfel, hangman, MS. 2, 2**. 3^. In Schm^ 3, 638
stampidanz — hnghear, 2, 248 stempen-]iar = Qa,x ; conf. Yon d.
Hagen's G. Abeut. 3, 13-4. Beside Trempe, there seems to
be a Temper, Wolf's Ztschr. 2, 181, perhaps sprung out of
Quatember in the same way as frau Faste (p. 782 u.), ibid. 1,
292. ioViQ trompe (trampel ?), Rocken-phil. 2, 16-7. In favour
of S having been added before T is ScIipercMa for Perchta,
Mannh. Ztschr. 4. 388. As Stempe treads like the alp, she seems
ident. with the alp-crushing Muraue.
p. 279.] In Salzburg country the Christmas-tree is called
Becld-hoschen, Weim. jrb. 2, 133. Ma loco qui dicitur Berten-
wisun' Salzb. urk. of 10th cent.. Arch. f. ostr. gesch. 22, 299.
304. Outside Remshard near Giinzburg, Bav., is a wood ' zu der
dime (girl).' The dirne-ioeibl used to be there in a red frock
with a basket of fine apples, which she gave away and changed
iuto money. If people did not go with her, she returned weep-
ioo: into the wood. ' Here comes the dlrne-weihl' said children,
to frighten each other. Seb. Brant p. m. 195 knows about
Bdcldenfarn, B.'s fern.
BerchtoU is a common name in Swabia, Bit. 10, 30G. 770;
conf. Berchtols-gaden (now Berchtes-g.), Prechtles-boden-alpe,
Seidl's Aimer 2, 73. The white mannihin is also described by
Bader no. 417.
p. 280.] When Malesherbes was talking to Louis XYI. of the
fate in store for him, the king said : ' Oa m'a souvent i-aconte
BERHTA. OSTAEA. 1371
dans mon enfance, que toutes les fois qu'un roi de la maison des
Bourbons devait mourir, on voyait a minuit se promener dans les
galeries du chateau une grande femme vetiie cle hlanc,' Mem. de
Besenval; conf. 'de w'ltte un swarte Dorte/ Milllenh. p. 343-4;
and the Klag-mutter p. 1135. The same is told of the Ir. hansighe,
pi. mnaslghe, O'Brien sub, vv. sithbhrog, gruagach.
p. 281.] The image o? reine Pedauque, Prov. Pedauca j[Rayn.
sub V. auca), stands under the church-doors at Dijon, Nesle,
Nevers, St. Pourcin and Toulouse. The last was known to
Rabelais : ' qu'elles etaient largement pattues, comme sout les
oies et jadis a Toulouse la reine Pedauque.^ This statue held a
spindle, and spun, and men swore ' par la quenouille de la reine
P.,' Paris p. 4. So queen Goose-foot was a spinner ; yet her
goose-foot did not come of spinning, for the spmning-icJieel was
not invented till the 15th cent., Hpt's Ztschr. 6, 135. Berhta
cum magno pede, Massm. Eracl. 385. Heinricus Gense-fuz, MB.
8, 172. cagots with goose-foot or dack's-foot ears, Fr. Michel's
Races maud. 2, 126-9. 136. 144-7. 152. M. C. Vulliemiii's La
reine Berte et son temps makes out that Berte la fileuse was
wife to Rudolf of Little Burgundy, daughter to the Alamann
duke Burchard, and mother to Adelheid who married Otto I. ;
this Berta died at Payerne about 970. To the white damsel is
given a little wliite lamb, Miillenh. p. 347.
p. 285 n.] The whirlwind is called sau-arsch, mucken-arsch,
Schmidt's Westerwald. id. 116; in Up. Bavaria sau-ivede. When
it whirls up hay or corn, the people in Passau and Straubing cry
to it: ' sau-dreck ! du schwarz /arA;e/ (pig) ! ' Stiv-zagel, a term
of abuse, H. Sachs v., 347''; conf. pp. 632. 996. In an old Lan-
gobard treaty the devil is porcorum i^ossessor.
p. 291.] Osiara is akin to Ssk. vasta daylight, vasas day,
ushas aurora, vastar at early morn ; conf. Zend, ushastara eastern,
Benfey 1, 28. Lith. auszta it dawns, auszrinne aurora; Ausctt
(r. Ausra), dea occumbentis vel ascendentis solis (Lasicz). Many
places in Germany were sacred to her, esp. liills : Austerkopp,
Osterk. in Waldeck, Firmeu. 1, 324^ conf. Astenberg 325^
Osterstube, a cave, Panz. Beitr. 1, 115. 280; Osterbrunne, a
christian name : ' ich 0., ein edelknecht von Ror,' an. 1352,
Schmid's Tiibingen 180. Her feast was a time bf great re-
joicing, hence the metaphors : ' (thou art) miner freuden oster-tac
vl372
GODDESSES.
(-day)/ Iw. 8120. mines herzeus ustertac, MS. 2, 223*. 1, 37^
der gei-nden ostertac, Amgb. 3^ ; conf. Meien-tag. It is a sur-
name in the Zoller country : dictus der Ostertag, Mon. Zoll. no.
252-7. Frideriches saligen son d§s Ostertages, no. 306.
The antithesis of east and west seems to demand a Westara as
goddess of evening or sundown, as Mone suggests, Anz. 5, 493 ;
consider westergibel, westermane, perh. westerhemde, wester-
barn, the Slav. Vesna, even the Lat. Yespera, Vesperugo.
p. 296.] On the goddess Zisa, conf the history of the origin
of Augsburg in Keller's Fastn. sp. p. 1361. About as fabulous
as the account of the Augsburor Zisa, sounds the followino' fr.
Ladisl. Suntheim's Chronica, Cod. Stuttg. hist., fol. 250: 'Die
selb zeit sasz ain haidnischer hertzog von Swaben da auf dem
slos HillomoncH, ob Yertica (Kempten) der stat gelegen, mit namen
Esnerius, der wonet noch seinen (adhered to his) haiduischen sit-
ten auf Hillomondt; zu dem komen die vertriben waren aus
Yertica und in der gegent darumb, und patten in (begged him),
das er sie durch (for the sake of) seiu gotin, Zysa genannt, mit
veld begabet und auf nam (endow and befriend) .... Da sprach
hertzog Esnerius : wann ir mir swerdt pei den gottern Edelpoll
und Hercules und pei meiner gottin Zisa, so will ich euch veldt
geben, &c.'
p. 298.] With Cisa may be conn. Cise, a place in the Grisons,
Bergm. Yorarlb. p. 43, and ' s wester Zeise/ Bamb, ver. 1 0, 143-4 ;
Zaissen-perig, Zeisl-perg, Archiv. i. 5, 74. 48. Akin to Cisara
seems Cizuris (Zitgers), a place in Rhaetia, Pertz 6, 748* ; Zeizu-
risperrja, Zeiszaris-p., Heizzeris-p., Zeizaris-pergan, Zeizanes-perge,
Notizenbl. 6, 116. 143. 165. 138. 259. How stands it finally with
Desenberg, which Lambert calls Tesenh.? Pertz 7, 178. Conf.
other names in Mone's Anz. 6, 235, and Disibodo, Disibodenberg,
Disenb., Weisth. 2, 168.
p. 299 n.] jPyoitiwe heizt von tugenden ein icip (called a /rau
fr. her virtues), Ulr. v. Lichenst. 3, 1 7 :
als ein vrou ir warden lip (her precious body)
tiuret (cherishes) so daz sie ein loip
geheizen mac mit reinen siten,
der (for her) mac ein ipan vil gerne biten (sue) ; Kolocz. 129.
p. 301 n.] A Swed. folksong, not old, in Arvidss. 3, 250 has :
CISA. FREYA. GERDR. 1373
' Froja, du beromde fru, Till hopa bind oss ungetu ! ' Friija often
= Venus in Bellm. 3, 129. 132-5. M. Neth. vraei, pulclier. vri
= vr6, Pass. 299, 74.
p. 304.] On the etyin. of Freya and Frigg, see my Kl. sclir.
3, 118. 127. In a Norweg. tale, stor Frigge goes with the cattle
of the elves, Asb. Huldr. 1, 201 ; conf. 206. -Vrche is found in
Belgium too, says Coremans 114-5. 158; a Vrehebercj 12G. Fre-
Icenteve, Pertz 8, 776. Fricconhorst, an. 1090, Erh. p. 131. For
Fruike in Hpt^s Ztschr. 5, 373 Kuhn writes Fiiik, which may
mean whirlwind, ON.Jixilxa.
p. 306. Freya and Freyr are both present at Oegi's banquet,
but neither his GerSr nor her OSr, Sjem. 59 ; yet she is called
OcPs mey h^, and Huoss and Gersemi (p. 886) may be her children
by OSr. When Sn. 354 calls her OcFins frl&la, he prob. con-
founds her with Frigg (p. 302) ; or is OSiun Mars here, and
Freya Venus ? On the distinctness, yet orig. unity, of the two
goddesses, see my Kl. schr. 5, 421-5; was OSr the Vanic name
of OSiun ? 426-7. To her by-name Syr the Norw. plants
Siurguld (Syr-gull ?), anthemis, and Sirildrot prob. owe their
names, F. Magn. lex. myth. p. 361 ; while Saxo's SyrWia is rather
SigriSr, conf. Sygrutha, Saxo 329. GDS. 526. Freya's hall
is Sessrymnir, Sessvarnir, Sn. 28 ; as the cat was sacred to her,
we may perh. count the Kitzkammer on the Meisner (Suppl. to
270) among her or Holda's dwellings ; conf. cat-feeding (p. 1097).
p. 307 n.] Mani, men is akin to Lat. monile. Dor. fidi'o^,
ixavvw^, Pers. /xavLaKrj^;, naviaKov, Ssk. mani. Pott 1, 89. As me)i-
yldcf expresses a woman's gladness over her jewel, a Swiss woman
calls her girdle ' die freude/ Staid. 2, 515-6.
p. 309.] On Fulla, Sanna, Sindyund, see Kl. sclir. 2, 17 seq.
GDS. 86. 102. Fulla wore a gold headband, for gold is called
liofu'Sband Fullu, Sn. 128. Sol is daughter of Mundilfuri (p.
703), wife of Glenr (al. Glornir), Sn. 12. 126, or Dcujr, Fornald.
sog. 2, 7. Fru Sole, fru Soletopp occurs in pop. games, Arvidss.
3, 389. 432. ShiM, daughter of piazi, wife of Ni6r«r and
mother of Freyr (gen. Ska-Sa, Sn. 82. Kl. schr. 3, 407), aft. wife
of OSinn and mother of Stemingr, Yngl. c. 9.
p. 309.] In Sn. 119 Gerdr is Omn's wife or mistress, rival
to Frigg. There is a Thorgerd'r borgabruSr. A Frogertha, come
of heroic race, Saxo Gram. b. 6. Similai-, if not so effective as
VOL. IV. H
1374 GODDESSES.
Gei"S's radiant beauty, is the splendour of other ladies iu Asb.
Huldr. 1, 47 : saa deilig at det skinnede af hende- in Garg. 76'' :
her 'rosen-bliisame' cheeks lit up the ambient air more brightly
than the rainbow ; in Wirnt die welt :
ir schoene gap so liehten schin
und also wunneclichen glast,
daz der selbe pallast
von ir libe (body) erliuhtet wart.
p. 310.] On Sun and Vdr, conf. F. Magu. lex. 358-9. Then
the compds. Hervor, Gunnvur ; OHG. Oundwara, Hasalwara,
Graff 1, 907 ; AS. Fred-ivaru, Beow, 4048. I ought to have
mentioned the ON. goddess Ilmr, fern., though ilmr^ suavis odoi',
is masc.
p. 310.] Nanna in the Edda is ' Neps dottir/ Sn. 31. QQ, and
Nepr was O^in^s son 211. Saxo makes her a daughter of Gevar
(Kepaheri), see Suppl. to 220. Sasm. 116^ speaks of another
Nanna, ' Nokkva dottir.' Is ' nonnor Herjans,' the epithet of the
valkvrs. Ssem. 4^', conn, with Nanna ?
p. 311 n.] Fuoge and Unfaoge are supported by the following :
er was aller tugende vol, die in diu Vuoge lerte (virtues that
decency taught him), Pass. 165, 2. diu Fiiegel, Fileglerln, Ls. 1,
200-8. wann kompt Hans Fag, so sehe und lug (look), Garg.
236^. daz in Unfaoge niht ersliiege (slew hira not), Walth. 82, 8.
Unfaoge den palas vloch, Parz. 809^ 19. nu lat (leave ye) der
Unfaoge ir strit 171, 16; conf. fiigen (Suppl. to 23). Quite
unpersonal are ; zulit uude fuoge, Greg. 1070, ungevuoge, Er.
951 7. 6527. swelch fiirsten so von lande varn, daz zimt ouch irn
fuogen so, daz si sint irs heiles vro, Ernst 1800.
p. 311.] Gefjon appears iu Lokasenna ; conf. p. 861 n. Does
hijr-gefn mean linid-atrix? Stem. 192^; or is it akin to Gefn,
Gefjon?
p. 312.] Snoriz ramliga luhi or hendi gialfr d^r konungs.
Sa3ui. 153^. miok hefir Ran ryskt um mik, Egilss. p. 616. Ean
lends Loki her net, to catch Andvari with, Sasm. 180. Fornald.
sog. 1, 152. In the same way watersprites draw souls to them
(p. 846). Later she is called liafsfruu : ' Ji., sora rader ofver alia
hvllka omkomma ini sjon (perish at sea)/ Sv. folks. 1^ 126. *Blef
sjo-tagen, och kom til Jiafsfruu' 132.
NANNA. FUDGE. RAN. HEL. 1375
ez ist eia geloub der alten wip,
swer in dem ivazzer verliust den lip (loses liis life),
daz der si voii Got vertriheu. Karajau on Teiclmer -il.
p. 313.] Sloa i hel, Vilk. s. 515. { hel drepa^ Sa3m. 78*. bita
fyl til hdlia (bite a foal dead), Ostgota-lag 213. bofut ];itt leysto
heljo or, Ssem. 181*. Uel is a person in Seem. 188'' : ' er ]?ik IIvl
hafi ! ' in Egilss. 643 : ' Niorva nipt (Hel) a nesi stendr.' The
fara til Heljar was German too (oonf. p. 801-2) : Adam vuor zuo
der heJle, und sine afterkumen alle^ Ksr-chr. 0225. ze lip.lle varn.
Warn. 2447. 3220. 3310. ze helle varn die hellevart, Barl. 323,
28. faren zuo der bell = die, Seb. Brant's Narr. 57, 9. ze helle
varn, Riug 55'^, 27; nu var du in die hell hiuab, das ist din Jiaus
30 ; ir muost nu reuschen in die hell 20. ich wolto mich versloffen
han zuo der helle (Helle), Troj. kr. 23352. von dor hell wider
homen (come back fr. hades). Brant's Narr. p. m. 207. in der
hell ist ein frau an liebe (without love), Fastn. 558, 13 ; spoken
of Hellia ? or of a dead woman ? Helle speaks, answers the devil,
Anegenge 39, 23. do sprach diu Helle, Grieshaber 2, 147-8.
Bavarian stories of Held in Panzer's Beitr. 1, 60. 275. 297. Ob-
serve in Heliand 103, 9 : * an thene suarton hel ' ; conf. p. 804.
p. 315.] Sic erimus cuncti postquam nos auferet orcus, Petron.
0. 34. rapacis Orci aula divitem manet herum, Hor. Od. ii. 18, 30.
at vobis male sit, malae tenehrae orci, quae omnia bella devoratis,
Cat. 3, 13. versperre uns (bar us out) vor der helle munt, Kara-
jan 44, 1. der hellisch rachen steht offen, H. Sachs i. 3, 343*^.
diu Helle gar uf tet (opens wide) ir munt. Alb. v. Halb. 171'\
nu kan daz verjluochte loch nieman erfullen noch (that cursed hole
no man can fill), der wirt ist so gitic (greedy), Martina 160, 17 ;
conf. ' daz verworhte hoi ' 172, 41. Yet MsH. 3, 233'' has : davou
so ist diu helle vol. 0. v. 23, 265 :
then tod then habet funtan Hell has found Death,
thiu liella, ioh firsluntan. Aud swallowed him up.
Did Otfrid model this on 1 Cor. 15, 54-5 : 'Death is swallowed
up in victory. 0 Death, where is thy sting ? 0 Hades, where
thy victory ? ' Observe the Gothic version : ' ufsaggqui)>s var]?
daupus in sigis. hvar ist gazds ]^eins, dauput hvar ist sigis
]:'eias, halja ? ' It is a Christian view, that death is swallowed up ;
1376 CONDITION OF GODS.
but most of tlie Greek MSS. have ddvare both times, the Vulgate
botli times mors, whilst Ulphilas divides them into daupu and halja,
and Otfrid makes hell find and swallow death. To the heathens
halja was receiver and receptacle of the dead, she swallowed the
dead, but not death. One Greek MS. however has OdvuTe and aSrj
[suggested by HosealS, U? ' Ero mors tua, 0 Mors 1 morsus
tuus ero, Ijifenie.''], Massm. 63'^''; and aSijs, infernus, in Matt.
11,23. Luke 10, 15. 16, 23 is in AS. rendered helle. Soinlrish
the two words in the Epistle are bais (death), uaimh (pit) ; in Gael,
bais and uaigh (grave). The Serv. smrti and pakle, Lith. smertie
and pekla, smack of the Germ, death and hell; conf Hofer's
Ztschr. 1, 122. Westerg. in Bouterwek, Ceedm. 2, 160, sub
v, hel, identifies it with Ssk. kala, time, death, death-goddess,
and Kali, death-goddess.
p, 315 n.] Hdlevut is a n. prop, in Soester's Daniel p. 173.
The following statement fits Helvcetshds, the Rom. Helium :
Huglaci ossa in i^/ieu;' fluminis insula ubi in oceaniim ^rorumjpit,
reservata sunt,' Hpt's Ztschr. 5, 10.
CHAPTER XIY.
CONDITION OF GODS.
p. 318.] The heathen notion of i\\e power of the gods is esp.
seen in their being regarded as wonder-ivorkers, who did not sink
into .sorcerers till Christian times; conf. p. 1031. GDS. 770. The
giants on the other hand were looked upon, even by the heathen,
as stupid, pp. 526-8-9. The longevity of gods (long-aevi, lanc-
libon, Notk. Cap. 144) depends on simple food and a soul free
from care (p. 320-4). So thinks Terence, Andr. 5, 5 : ego vitani
deorum propterea sempiternam esse arbitror, quod voluptates
eorum propriae sunt; and the dwarfs ascribe their long and
healthy lives to their honesty and temperance (p. 458).
Amrita (Somad. 1, 127) is derived by Bopp, Gl. 17% from a priv.
and mrita mortuus, hence immortal and conferring immortality ;
and d-fi^poala (279*) fr. d-fipocria, ^poro'i being for fipoTO'i.
Various accounts of its manufacture in Rhode's Relig. bildung d.
Hindus 1, 230. It arises from the churning of the ocean, says
iloltzmanu 3, 146 — 150, as ambrosia did from treading the wine-
FOOD. IMMOETALITT. 1377
press, K. F. Hermann's Gottesd. altli. p. 304.. Doves carry am-
brosia to Zeus, OJ. 12, 63 ; conf. Atlien. 4, 317. 321-5. Ambrosia
and nectar are handed to goddess Calypso, while Odysseus par-
takes of earthly food beside her, Od. 5, 199. Moiraieatthe sweet
heavenly food of honey (p. 415 n.). Even the hoi'ses of gods have
in their manger ambrosia and nectar, Plato's Phsedr. 247. Yet
the gods eat white ak^nov, meal (Athen. 1, 431), which Hermes
buys for them in Lesbos. Ambrosial too is the odour shed around
the steps of deity (Suppl. to 327 end), of which Plautus says in
Pseud, iii. 2, 52 :
ibi odos demissis pedibus in coelura volat ;
sum odorem coenat Juppiter cotidie.
What nectar is made of, we learn from Athen. 1, 1 17-8, conf.
166. ^wporepov veKrap, Lucian's Sat. 7. purpureo bibit ore
nectar, Hor. Od. iii. 3, 12. Transl. in OHG. by standi, stenclie,
GraflF 6, 696 ; in some glosses by se'iin, and if seim be akin to
alfxa, our honig-seim still shows the affinity of honey to blood
(pp. 468. 902) ; consider the renovating virtue of honey as well as
blood: dev 8aeldenh.omc,-Be\v!\, Engelh. 5138. The spittle of
gods is of virtue in making blood and mead (p. 902), in brewing
ol (ale): hann lag"Si fyri dregg hrdka sinn, Fornald. sog. 2,26.
Kvasir is created out of spittle : so came Lakshmi out of the
milk-sea, Holtzra, 1, 130, as Aphrodite from foam, Sri from milk
and butter 3, 150.
p. 320.] The belief of the Greeks in the Immortality of their
gods was not without exceptions. In Crete stood a tomb with
the inscription : ' Zeus has long been dead (re^i/eco? irdXat), he
thunders no more,' Lucian's Jup. tragoed. 45; conf. p. 453 n.
Frigga's death is told by Saxo, ed. M. 44; dead Baldr appears
no more among the gods, Sa3m. 63'' ; then Freyr falls in fight
with Surtr, Tyr with Garmr, Tliorr with miSgarSsormr; OSinn
is swallowed by the wolf, Loki and Heini'Sall slay each other.
Duke Julius 302-3. 870 (in Nachtbiichleiu, 883), says he has
heard that the Lord God was dead (the Pope ?). OSinn and
Saga drinJc, Sa3m. 41"; HeimSall drinks mead 41^ and always
' gladly ' : drecka gldd" 41^ drcckr glacPr 41'' (p. 324). Thorr eats
and drinks enormously, Sasm. 73'\ Sn. S6, and a Norweg. tale of
his being invited to a wedding.
1378 CONDITION OF GODS.
p. 321.] Of a god it is said: pijiSlooq i6e\cop, Od. 16, 198.
prjiSiov Oealai 211 ; of Circe : pela Trape^eXOovaa, Od. 10, 573.
Zeus can do the hardest things, ovhev daOfialvwv ixevei, ^sch.
Eum. 651. In Sn. formali 12, Thorr attains his full strength at
twelve years, and can lift ten bear's hides at once. Wiiinamoinen,
the day after his birth, walks to the smithy, and makes himself a
horse.
p. 322.] Got ist noch liehter (brighter) denne der tac (day),
der antlitzes sich bewac (assumed a visage)
nach menschen antlitze. Parz. 119, 19.
It is a mark of the Indian gods, that they cast no shadow, never
luinJc, glide without touching the ground, are without dust or
sweat (their garments dustless), and their garlands never fade,
Holtzm. 3, 13. 19; conf. Bopp's Nalus p. 31. Even men, going
into a temple of Zeus, cast no shadow, Meiners^s Gesch. d. rel. 1,
427. OiSiun appears as a ' mikli ma^r, herd"imikill,' Fornm.
sog. 2, 180-1. God has a heard : bien font a Dieu harhe de fuerre,
Meon 1, 310. faire barbe de palUe a Dieu, Diet, comique 1,
86-7. Finn, to see God's heard = to be near him, Kal. 27, 200.
Vishnu is chatur-bhuja, four-handed, Bopp's Gl. 118^; Siva
three-eyed, ibid. p. lGO-1. Zeus too was sometimes repres. with
three eyes, Pans. ii. 24, 4; Artemis with three heads, Athen. 2,
152. The Teut. mythol. has none of these deformities in its
gods; at most we hear of a Conradus Dri-heuptl, MB. 29'', 85
(an. 1254). Yama, the Indian death, is black, and is called hdla,
niger, Bopp's Gl. 71^. Vishnu in oife incarnation is called
Krishna, ater, niger, violaceus, Slav, chernyi (Bopp 83^*), so that
Cherni-bugh would correspond to Krishna. The beauty of the
gods has already been noticed p. 26 n. ; that of the goddesses is
sufficiently attested by giants and dwarfs suing for them : prymr
Avants Freyja, piassi ISun, and the dwarfs demand the last favour
of Freyja.
p. 323.] Numen, orig. a vevfj,a, nutus, means the nod of deity,
and deity itself, as Festus says (ed. 0. Miiller 173, 17) : numen
quasi nutus dei ac potestas dicitur. Athena also ' nods ' with her
eyebrows: eV cx^pvai veixre, Od. 16, 164. Diu (frau Minne)
iiunhet mir nu, daz ich -mit ir gv, Walth. 47, 10; and Egilss.
p. 305-6 has a notable passage on letting the eyebrows fall. Les
STEENGTH. BEAUTY. ANGER. JOY. 1379
sorcils abessier, Aspr. 45^'. sa (si a) les sorcils Icvez, Paris expt.
p. 104. TlioiT shakes his beard, Sasm. 70".
The aiigfr, hatred, vengeance of the gods was spoken of on
p. 18-0. They punish misdeeds, boastiug, pi'esumption. Tlioir
envy, cf)dui'0'i, is discussed by Lehrs iu Konigsb. abh. iv. 1,
135 seq. ; conf. diXjetv (Snppl. to 331). tcov tlvo<; (jidovepwv
Scufioi'cov /LLJj-^avT] jeyove, Procop. 2, 358. rP]^ '^^X^'^ ^ ^96\'0<i
2, 178. eTTijpeia Sai7xoi/o<? = tautalizing behaviour of a god,
Lucian pro lapsu in saUit. 1. Loki loves mischief when lie brings
about the death of Baldr. So the devil laughs to scorn : der
tiuvel des lachet, Diut. 3, 52. smutz der tiuvel, welch ein rat !
Helbl. 5, 89. des mac der tiuvel lachen 15, 418; conf. tbe
laughing of ghosts (p. 945).
p. 324.] Radii capitis appear in pictures. Not. dign. orient,
pp. 53. 116. Forcellini sub. v. radiatus. Ztschr. des Hess. ver.
3, 366-7. darpuTryv etSev eickdii^aaav uiro rod TratSo?, saw
lightning flash out of his son (Asklepios), Paus. ii. 26, 4. do
quam unser vrove zu ime, und gotltche schine gingen uz irme
autlitze (fr. Mary's face), D. myst. 1, 219.
p. 325.] The Homeric gods are ivitJiout care, avrol he r
uKTjSee^ elaiv, II. 24, 526 ; they are blessed, serene, and rejoice in
their splendour. Zeus sits on Olympus, Kuhel jaicov (glad of his
glory), TepTTc-Kepavvo'i (delighting in thunder), and looks down
at the smoking sacrifices of those he has spared. Ares too, and
Briareus are KvSei yaioure';. A god feels no pain : elVeyo de6<i <ydp
iariu, ovK ala-d/jaeraL, Aristoph. Frogs 634. So Gripir is ' ghuJr
konongr,' Stem. 172''. The gods laugh: jeXQ)<i 8' eV aurcS
Tot? 6eoc<: iKtvi'jOrj, Babr. 56, 5; risus Jbuis = vernantis coeli
temperies. Marc. Cap. (conf. giant SvasuSr, p. 758). siihrisit
crudeJe pater (Gradivus), Claudian in Eutr. 2, 109. Callaecia
visit florihus .... per herbamy/^awc rosae, Claud, laus Serenas
71. 89. riserunt Jloribus avnnes, Claud. Fl. Mall. 273; conf. laugh-
ing or sneezing out roses, rings, etc. Athena too is said to
fieihdv, Od. 13, 287.
p. 327.] For gods becoming visible Homer has a special word
evapyi]^ : ')(^a\€7rol Se deol ^aiveadat ej'apyeU, II. 20, 131. reot
(^alvovraL evapyel^, Od. 7, 201. 16, 101. empyi)? rjXOe 3, 420.
ivapyr]<; avyyevo/xevo'i, Lucian's Sat. 10. Gods can appear and
vanish as they please, without any outward means : dwarfs and
1380 CONDITIOX OF GODS.
men, to become invisible^ need the tarn-hat or a miraculous herb.
No one can see them against their will : riii av deov ovk ideXovia
6(p6a\fjLolcnv XZoLT rj evB' rj ev6a KiovTa; Od. 10, 573. As a
god can hear far off: KXvet he koX 7rp6cra>9ev eov Oeo^;, ^sch. Euui.
287. 375 ; as 'Got und sm muoter sehent dur die steine/ MS. 2,
]2^; so gods and spirits enter locked and guarded chambers
unperceived, unhindered^ Holtzm. 3, 11. 43. -Dame Venus comes
'dur gauze muren,' p. 455-6; the Minne conducts ' durch der
kemenaten game want' through the chamber's solid wall, Frib.
Trist. 796. St. Thomas walks through a closed door, Pass. 248,
26-7. Athena's messenger ela-jjXde irapa KXr}i8o<i [jxavra, Od. 4,
802. irapa Kkifuha XLaaOrj 4, 838. Loki slips through the bora
Sn. 356 ; and devils and witches get in at the keyhole.
Examples of sudden appearance, p. 400 ; disappearance, p.
951-2. OSinn, Honer, Loki in the Faroe poem, when invoked,
immediately appear and help. Sudden appearing is expressed in
ON. both by the verb hverfa : |>a /(ya?/Fiolnir, Volsungas. c. 17 ;
and by the noun svipr, Fornald. sog. 1 , 402. Ssem. 157". der engel
von himele sleif, Servat. 399. do sih der rouh uf bouch, der
engel al damit flouch, Maria 158, 2, erfuor in die liifte hin, die
■wolken in bedacten, Urstende 116, 75 ; conf. 'riSa lopt ok loo-/
and p. 1070-1. der menscJdich scMn niht bleib lang, er fvor
daJiin, Ls. 3, 263. Homer uses dvataaeiv of Ares and Aphrodite:
avai^avre, Od. 8. 361 ; and the adv. al\}ra as well as Kap7ra\i/j,a)<?
and KpaiTTvd, II. 7, 272. When Ovid. Met. 2, 785 says of Min-
erva : ' baud plura locuta fugit, et impressa tellurem reppulit
hasta,' her dinting the ground with her -spear expr. the ease of
her ascent. Their speed is that of wind : i] S' dvefiov co? -rrvon]
iirecravTo (of Athena), Od. 6, 20. sic effata rapit coeli per inania
cursiim diva potens, vnoque Padum translapsa volatu, castra sui
rectoris adit, Claud, in Eutr. 1, 375. Eros_ is winged, Athen. 5,
29. Winged angels, pennati pueri (p. 505). Vishnu rides on
Garuda, Bopp's Gl. 102". Indraand Dharmaas vulture and dove,
Somadeva 1, 70. Holtzm. Ind. sagen 1, 81. Though Athena
appears as a youth in Od. 13, 222, as a girl 13, 288, her favourite
shape is that of a hird: opvt<; 8' w? dvo-rraia SiiirTaTo 1, 320.
As vultures, she and Apollo settle on a beech-tree, and look
merrily on at men, II. 7, 58. As a sicaUoir, she sits on the roof-
tree amid the fighters, aud thence {v-^odev e^ 6po(f)})\) uplifts
DISGUISES. EQUIPAGE. 1381
the aegis, Oil. 22, 297; so Loulii sits a lark on tlie window of
the smithy (Suppl. to 338), and the eagle in the- dream e^er eVt
Trpovxovri fxeXdOprp, Od. 19, 544; conf. the vulture, who the
moment he is named looks in at the door, Meinert's Knhl. 165.
165. Bellona flies away a fcm?, Claud, in Eutr. 2, 230; Gestr,
i.e. O^in, as a valr (falcon), and gets a cut in his tail, Fornald.
sog. 1, 487-8. Athena or?} Se kut avriOupov KKiairj'^, Od. 16,
159 ; si mache sich sclioen, und ge horfiir als em gotinne zno Jer
tilr, Renner 12227. When the unknown goddess steps inside
the door, her stature reaches to the roofbeara, fieKtWpov Kvpe
Kaprj, then in a moment she is recognised, Hymn to Aphrod.
174, to Ceres 189. A woman's spirit appears to a man in a
dream : siSan hvarf hun a brott ; Olafr vaknarSi, ok J^ottist sia
svip konunnar, Laxd. 122. siSau vaknaSi HeSinn, ok sa sv'qmin
af Gondul, Fornald. sog. 1, 402. svijir einn var |>ar, Ssem, 157^.
Fragrance and brightness emanate from a deity, Schimmelpfeng
100-1. Hymn to Ceres 276—281 (Suppl. to 318) ; a siveet smell
fills the house of Zeus, Athen. 3, 503. So with the Hebrews a
cloud, a mist, or the glory of the Lord fills the house of the Lord,
1 Kings 8, 10-1 ; 2 Chron. 5, 13. coraarum (of Venus) gratus
odor, Claud, de nupt. Heaven breathes an odor suavitatls, that
nourishes like food, Greg. Tur. 7, 1. The bodies of saints, e.g.
Servatius, exhale a delicious odour (p. 823) ; conf. the flowers that
spring up under the tread of feet divine (p. 330). The hands
and feet of gods leave their mark in the hard stone, so do the
hoofs of their horses (Suppl. to 664). Gods appear in human
form and disguise, OSinn often as a one-eyed old man, a beggar,
a peasant, to Hrolf as Hrani bondi (Hrani is a hero's name in
Hervararsaga, Hani in Saxo).
p. 329.] The Indian gods ride in chariots, like the Grk : Indra,
Agni, Varuna, etc., Nalus 15-6; 7 steeds dfaw the car of Siirj-as
the god of day, Kuhn's Rcc. d. Rigveda 99. 100 ; Ratri, night,
Usa, aurora, are drawn by kine. Plato in Phtedr. 246-7 speaks
of the gods' horses, chariots, charioteers, of Zeus driving a winged
car. Selene is appealed to : iror coKeavov rpeire ttcoXoi;?, Theocr.
2,163. aarepe<i, evKi]XoLO Kar civTvya Nvkto<; oiraSoi 2, 166.
The German gods occasionally drive in star-chariots, or the stars
themselves have a chariot, pp. 151. 723 n.; conf. tlu^ car-pr.^-
cessions p. 336; the sun too drives a chariot: Sol varp hendi
1382 CONDITION OF GODS.
iuni lioeg-ri umhiminioJyr, Sa3m. T' (wlio is Yagnarunni in Egilss.
610, OSinn or Thorr?). But riding is tlie rule, though Loki says
to Frigg : ec ]>yi reS, er ]m ri&'a serat si San Baldr at solum, Sa3in.
03^' ; even beasts ride in the Beast-apologue, Renart 10277-280-
400-920.
p. 330,] • When Athena sits with Diomed in his war-chariot,
the axle groans with the weight : S€ivi]v yap ciyev Oeov auSpa
r apLcrrov, II. 5, 888. When Ceres nods, the cornfields shake :
annuit his, capitisque sui pulcherrima motu coucussit gravidis
oneratos messibus agros, Ovid Met. 8, 780.
p. 331.] The gods appear in mist or cloiid : Jehovah to Moses
in a pillar of fire, Deut. 31, 15. diva dimovit nehulam, juvenique
apparuit ingens, Claud, in Eutr. 1, 390. (Tritonia) cava circum-
data nuhe, Ov. Met. 5, 251. The merminne comes ^'mit eime
dunste, als ein wint," Lanz. 181 ; in the legend of Fosete the god
vanishes in a caJigo tenehrosa, Pertz 2, 410. A cloud descends,
and the angel steps out of it, Girard de Yiane p. 153. Gods
and daemons are said to OeXyetv, hoodwink, delude (conf. p.
463-4 of elves, and Suppl. to 322) : aXXd fxe 8ai/u,cov OeKyei, Od.
16, 195; of Hermes: avhpoiv ofx/xara deXyet, II. 24, 343: of
Poseidon : diX^a^ oaae (})aeLvd, II. 13, 435 ; of Athena : rov'; Se
TIaXX.d<i ^AOrjvalri diX^ei koI fxi]Ti6Ta Zev^, Od. 16, 298; Bed
OekyeL 1, 57; but also of Circe and the Sirens, Passow sub v.
dekyco. Hera holds her hand over her protege, virep^i^^etpia, Pans.
iii. 13, 6. They take one by the hair : arrj S' oiriOev, ^avd)]<i
Se ko/jLT/-; eXe IIr]\eLa>va, II. 1, 197; by the ear: Kp6vo<; rrpoa-
eXOoov oTTiaOev Koi tov cLto? fxov Xa/3o/iei'09, Lucian's Sat. 11.
p. 331.] The Grecian gods sleep, Athen. 2, 470; yet Ssk.
deus = /i7;er a somno, Bopp's Gl. 26". A side god is healed by
incense, Walach. miirchen p. 228. They are fond of phn/ :
<j)iXo7ra[yjj,ove<i yap xal ol 6eoi, Plato Cret. ed. bip. 3, 276. The
kettledrums of gods resound from heaven, andi flowers rain down,
Nalus p. 181. 238 (conf. OHG. heaven is hung full of fiddles);
'it would please God in heaven (to hear that music),' Melander
2, no. 449. Got mohte wol lachen (at the tatermeulin), Renn.
11526. Conf. the effects of music on mankind: when Salome is
ill, there come ' zwene spilman uz Kriechen, die konden generen
(heal) die siechen mit irem senften spil, des konden sie gar vil,'
Morolf 1625; ' I have my fiddle by me, to make sick people well
SLEEP. SONG. LANGUAGE. 1383
and rainy weather jolly/ Goethe 11, 11 ; the tinkle of bells a
cure for care, Trist. 898, 24^. 39. 411, 9 ; song-birds cheer the
tut-riuwesjere, Iwein 610. Aucassin's lay drives death away,
Meon 1, 380. With the comforting of bereaved Ska^i and
Demeter conf. Wigal. 8475 : ' sehs videlcere, die wolden im sine
swjBre (heaviness) mit ir videlen vertriben,' and Creuzer's Symb.
4, 4G6. Athen, 5, 334. It was a Litli. custom to get the bride
to laugh, Nesselm. sub v. prajukinu. N. Preuss. prov. bl. 4,
312. A king's daughter, who has a fishbone in her throat, is
made to laugh, Meon 3, 1 seq. The gods love to deal out largess,
are datores, largitores, esp. Gibika (p. 137) ; conf. borg-geba
(Suppl. to 274), oti-geba (p. 890 n.) ; they are dr-gefnar, ol-
gefnar, crop-givers, ale-givers, Hostlong ii. 2, 11 (Thorl. sp. 6,
34. 42. 50. QS).
p. 334.] GoJs' language and men's, Athen. 1, 335. Lobeck^s
Aglaoph. 854. 858—867. Heyne on the first passage quoted,
II. 1, 403 : quae antiquiorem sermonem et servatas inde appella-
tioues arguere videntur. Like ON., the Indians have many words
for cloud, Bopp's Gl. ] 6^ 209\ 136'\ 158^; but do not attribute
a separate language to the gods. Yet Somaveda 1, 59. 64 names
the four languages Sanskrit, Prakrit, Vernacular and Daemonic.
The Greek examples can be added to : n\ajKTa<i 8' tjjoL rd<; je
Oeol /j,dKap€<i KaXiovaiv, Od. 12, 61. Opyjrol "Epcora, dddvarot Be
Tlrepcora, Plato's Phfedr. 252. rrjv S' ji(j)poSiTT]v KLKX/jaKoucrt
6eoi re Kal dv€pe<;, Hes. Theog. 197. The different expressions
attrib. to men and gods in the Alvis-mal, could no doubt be taken
as belonging to different Teut. dialects, so that Menn should
mean the Scandinavians, Go&ar the Goths, and sol for instance
be actually the Norse word, sunna the Old Gothic, GDS. p. 768.
Kl. schr. 3, 221.
p. 335.] The Norse gods are almost all married ; of Greek
goddesses the only real wife is Hera. Gods fighting with heroes
are sometimes beaten, and put tofliglit, e.g. Ares in Homer; and
he and Aphrodite are icounded besides. Now Othin, Thor and
Balder are also beaten in the fight with Hother (Saxo ed. M.
118), nay, Balder is ridiculus fugd (119) ; but wounding is never
mentioned, and of Balder it is expressly stated (113) : sacrani
corporis eju.s fnnitatem ne ferro quidem cedere.
p. 335.] Apart from Brahma, Vishnu and Siva, the Indians
1384 CONDITION OF GODS.
reckoned thirteen minor gods, Bopp's Gl. 160". The former were
younger gods, who had displaced the more elemental powers,
Kuhn's Rec. d. Eigv. p. 101. Holtzm. Ind. sag. 3, 126; conf.
' got ein junger tor ' (p. 7 u.). Young Zeus, old Kronos, Athen.
I, 473. cot croni, deus recens, Graff 4, 299. The new year
(p. 755). GDS. 765.
p. 336.] Mountain-heights are haunts of the Malay gods also,
Ausld. 1857, 604*. irirpa, SaifMOVoov avaarpocf)/], JEsch. Eum. 23.
Olympus descr. in Od. 6, 42 — 46. To the rock-caverns [at Ithaca]
gods and men have separate entrances, those by the south gate,
these by the north 13, 110-1-2. The Norse gods live in Asgard.
HreiSmarr cries to the Ases : haldit heim heSan, be off home
from here! Saem. 182*^. They have separate dwellings, but
near together ; conf. the Donar's oak near Wuotan's mount
(p. 170). J?dr (i Baldurs-hage) voru morg goff, Fornald. sog. 2,
63. Indian gods too have separate abodes : urbs Kuveri, mons
K. sedes, Bopp's Gl. 19''. So**. Alo^ avXt], Lucian's Pseud. 19.
Significant is the ON. : hefir ser um gerva sali, Ssem. 40-1-2. ■
The gods sit on thrones or chairs (p. 136), from which they are
entreated to looh down in pity and protection : Zeix; 8e yevvrjrcop
cBot, ^sch. Suppl. 206. iiriSot 8' 'Apre/jLL'i ayvd 1031. lita viuar
augom. The gods' houses are marked by gates, Hpt's Ztschr. 2,
535.
p. 337.] The gods often have a golden staff, with which they
touch and transform : '^pvcreirj pdjBhu) iTrefidacrar' 'A6r]prj, Od.
16, 172. 456. 13. 429 ; Circe strikes with her staff, Od. 10, 238 ;
conf. Hermes' rod, the wishing-rod (p. 076) and other wishing-
gear. Shiva has a miraculous bow, so has Indra ace. to the
Yedas. Apollo's bow carries plague; conf. OSin's spear (p. 147).
In Germ, marchen the fays, witches, sorcerers carry a trans-
figuring staff (p. 1084).
Gods are regarded by men as fathers, goddesses as m,others
(pp. 22. 145. 254). They delight in men, dvSpdcri Tepiro/jievoi,
II. 7, 61; their kindly presence is expr. by the Homeric dp.<pt-
^a'lvw : 09 Xpvai]v d/J.(f)i^€/3rjKa^, II. 1, 37. o? "Ia-fj,apov dfi^i-
/3ej3j]Kei, Od, 9, 198. They love to come down to men; conf.
Exod. 3, 8 : Kari/Srjv, descendi, hwearf (p. 325) ; they stop their
chariots, and descend -to earth, Holtzm. 3, 8. Nalus p. 15.
praesentes caelicolae, Cat. 64, 383. Like the Ind. avatara is a
AGE. ABODES. ARMS. AID. 1385
6eou i7ri87]/u.La (visitation), Lucian's Conviv. 7. Gods are not
omnipreseutj they are often absent, they clejJ art, Athen. 2, 470.
Jupiter says : summo delabor Olympo, et deus humana lustro sub
imagine terras, Ov. Met. 1, 212. In the Faroe lay, OSiuu, Hoenir
and Loki appear instantly. (Appearing to a man cau be expr.
by looking under his eyes, Etm. Orendel pp. 73. 45. 83. 102.) The
passage : di liute wanden (weened) er waere Got von himel, Griesh.
2, 48, presupposes a belief in God's appearing (p. 2(3 n.). so
ritestu heim als waer Got do, Dancrotsh. namenb. 128, and : if
God came down from heaven and bade him do it, he would not,
Thurneisser 2, 48. At Whitsun the street was hung with
tapestry: als ochter God selve comen soude. Lane. 31321. God
(or his image) loves a place where he is made much of: Got
mohte lieber niht gesfen uf der erden an deheiner stat, Helbl. 15,
584 ; ' here dwells der liebe Gott,' p. 20 n. His return to heaven
is expr. by : ' do vuor Got ze himele in deme gesuneclicheme bild,'
Diemer 7, 19; conf. *ego in coelum migro,' Plant. Amph. v. 2,
13. Gods send messengers, angels, those of Greece Hermes,
Iris, etc., who escort men (p. 875), and inspect and report the
goings-on of the world, says a pretty Servian song by Gavrai.
It is worth noting in the prol. to Plant. Rudens, that Arcturus
shines in heaven at night, but walks the earth by day as mes-
senger of Jove. Gods assist at christenings (Godfather Death),
weddings, betrothals, Holtzm. 3, 8 ; and Mary too lifts a child
out of the font. Wend, march. 16. They hallow and bless men
by laying on of hands : vigit ocr saman Varar hendi, Ssem. 74''.
Apollon und Tervigant, ir beider got, hat sine hant den zwein
geleit vf daz houbet, daz si helfe unberoubet und geliickes
(unrobbed of help and luck) solden sin, mit gotlicher helfe schiu
geschach daz ir, Turl. Wh. 112^; like a priest or father. Gods
deal with men in their sleep : a rib is taken out of sleeping Adam,
to make Eve ; Athena sheds sweet sleep over Penelope, while
she makes her taller and fairer, Od. 18, 188; Luck comes near
the sleeper, gods raise up the fallen hero, II. 7, 272. Their
paltry -looking gifts turn out precious (Berhta's, Holda's, Eiibe-
zahrs) : the leaves turn into gold, the more fittingly as Glasir the
grove of the gods bears golden leafage.
p. 338.] Metamorphosis is expr. by den lip verkeren, Barl.
250, 22. sich kerte z'einem tiere 28. OSiuu vi^brast i vals liki.
1336 HEEOES.
when HeiSrekr and Tyrfing attack him^ Fornald. sog. 1, 487.
Loki changes into a mare, and has a foal (Sleipnir) by SvaSilfari,
Sn. 47. falsk Loki i lax Wki, Seem. 68^. Sn. 69. HeimSaUr ok
Loki i seJa likjum, Sn. 105. Loki sits in the window as a
bird 113; conf. Athena as a swallow on the roof-beam (p. 326).
Louhi as a lark (leivonen) in the window (ikkuna), Kal. 27,
182-5-8. 205. 215 (conf. Egilss. p. 420), or as a dove (kyyhky)
on the threshold (kynnys) 27, 225-8. 232. Berhta looks in,
hands things in, through the window (p. 274) ; the snake looks
in at window, Firnien. 2, 156. Louhi, pursuing Sampo, takes the
shape of an eagle, denique ut (Jupiter) ad Trojfs tecta volarit
avis, Prop. iii. 30, 30. Jupiter cycnus et candidorum procreator
ovorum, Arnob. 1, 136 (pp. 666. 491). In miirchens a hear, eagle,
dolphin, carries off the princess.
p. 338.] Gods may become men as a punishment. Dyaus
having stolen a cow, all the Yasu gods are doomed to be born
men. Eight of them, as soon as born, return to the world of
gods ; the ninth, the real culprit, must go through a whole
human life, Holtzm. Ind. sag. 3, 102-6.
p. 339.] Real names (not merely epithets) of gods often
become abstract ideas in Sanskrit. Indra, at the end of a com-
pound, is princeps, dominus, Bopp 40^^; Sri is prefixed to
other names reverentiae causa, as Sriganesa, Srimahabharata
357*. In ON. one as can stand for another, as Bragi for OJSinn
in the saw, ' nioti bauga sem Bragi auga,' Egilss. 455. So
Freya, Xanua, Tyr, Baldr become abstract terms (p. 220-1) :
baldr brynj^ings, b. fetilstinga, Fornm. sog. 6, 257. 12, 151. enu
norSri rtiurcTr 6, 267. geir^aord"/- = heros, S»m. 266^. Conf.
Gates intensive (p. 19).
CHAPTER XV.
HEROES.
p. 341.] On demigods, great gods, da3mones, conf. Boeckh's
Manetho, p. 488 ; semidei, heroes, Arnob. 2, 75. The hero has
superhuman strength, OX. haun er eigi cinhamr, Fornm. sog. 3,
205-7 ; einhamr, einhama signif. mere human strength. It is
striking how the Usipetes and Tenchtheri glorify human heroes
HEROES. 13S7
to Caesar, B. G. 4, 7 : ' we yield to none but the Suevij for whom
the immortal gods are no match.'
p. oi8.] To vir, OHG. iver, are prob. akin tlie Scyth. olop,
Fin. uros, Kal. 13, (34. 21, 275. 290 ; conf. Serv. urosh (p. 3G9 n.).
GDS. 236. Aug. Civ. Dei 10, 21. K. F. Herm. Gottesd. alt.
p. 69. M. Neth. helt as well as helet. Stoke 3, 4. Notker's
hertwga, AS. heardinyas, El. 25. 130, recall Bob. hrdina, Pol.
hardzina (hero), conf. Bob. brdj", Pol. hardy, Euss. gordyi
(proud), Fr. hardi, G. hart, berti (bard). Arngrim's eleventh
and twelfth sons are called Haddingjar, Fornald. scig. 1, 415-6-7.
GDS. 448. 477. bimelischer degen in the Kl. 1672. degenin,
heroine, Renn. 12291. With lotgant conf. the name Weriaut
freq. in Karajan. Jesus der Gotes wigant, Mos. 68, 10. Kiimpe
may be used of a giant, Miillenb. 267. 277; beside cempa, the
AS. has oretta, heros, pugil. Is not ON. Jietja (bellator) strictly
wrestler, fencer? conf. OHG. hezosun, palaestritae, Graff 4, 1073.
GDS. 578. AVith OHG. wrecchio, AS. ivrecca [whence, wretch,
wretched] , agrees best the description of the insignes in Tac.
Germ. 31 : Nulli domns aut ager aut aliqua cura ; prout ad
quemque venere, aluntur prodigi alieni, coutemptores sui. Dio-
med is dvi^p apiaTo^, H. 5, 839. Heroes are rog-hirtingar, bright
in battle, Haralda-mal 16. Serv. ijundk, hero, yundslitco,
heroism; so MHG. die mine juvgelinge, Fundgr. 2, 91, conf.
Nib. 1621, 2, and the heroic line of the YngVingar (p. 346). Ir.
trean hero ; also faolchu hero, strictly wild wolf, falcou, and
Welsh gwalcli, falcon, hero ; conf. Serv. iirosh (p. 369 n.).
p. 344.] Heroes derive their lineage fr. the gods : SigurSr
ormr i auga is expressly Od'ins aettar, Fornald. sog. 1, 258 ; the
Scythian Idanthyrsus counts Zeus his ancestor, Herod. 4, 126 ;
and Zeus does honour to Menelaus as his son-in-law, <yafM/3pd<:
Jto9, Od. 4, 569. They &re friends of the gods : Zeus loves both
champions. Hector and Ajax, II. 7, 280 ; there are ' friends of
Ares ' and a ' Frey's vinr.' They can multiply the kindred of
the gods. Jupiter's children are reckoned up in Barl. 251, 37
seq.; Alexander too is a son of Jupiter Amnion or Nectauebus by
Olympias. ' Galli se omnes ab Dlte jnitre prognatos praedicant ;
idque ab druidibus proditum dicuut,' Caes. 6, 18. Dietrich
descends fr. a spirit, Otnit fr. Elberich, Hogni fr. an elf, and
Merlin fr. the devil.
1388 HEROES.
p. 345.] As Teutonic traditiou made Taisco a ' terra eJitiis/
the American Indians liave a belief that the human race once
lived inside the earth, Klemm 2, 159. Though Norse mythology-
has no Mannus son of Tuisco, yet it balances Go^heimr with a
Mannheimr, GDS. 768, conf. Yestmauland, Sodermanland, Rask
on ^Ifred^s Periplus 70-1 ; and Snorri's Formal! 12 places a
Munon or Mennon at the head of the tribes. He, with Priam's
daughter Troan, begets a son Tror = Th6r, fr. whom descends
Loritha = H16rri«a, conf. Fornald. sog. 2, 13. GDS. 195. The
American Indians have a first man and maker Manitu, Klemm
2, 155-7. On the mythic pedigree of Mannus and his three
sons, see GDS. 824 seq.
p. 346.] Ingo was orig. called Ango, says Mannhdt's Ztschr.
3, 143-4. He is the hero of the Ingaevones, who included the
Saxons and formerly the Cheruscans, consequently the Angles,
Angern, Engern (GDS. 831. 629. 630), whose name is perhaps
derived from his.
p. 350.] Did Dlugoss in his Hist. Polon. draw fr. Nennius ?
Jrb. d. Berl. spr. ges. 8, 20; conf. Pertz 10, 314.
p. 350 n.] Ascafiia-hurg , fr. the rivulet Ascafa = Ascaha, is
likewise interpr. in Eckehardus' Uraug. as ' AsTcen-hurg ab
Ascanio conditore,' and is a castellum antiquissimum, Pertz 8,
259. 578. On Asc and Ascanius conf. p. 572.
p. 351.] The old Lay of Patricius 19, ed. Leo. p. 32-3, has
Elrlmoin (Erimon). Heremon in Diefenb. Celt. 2*^, 387-9. 391.
p. 355.] A communication fr. Jiilich country says, Herme is
used as a not very harsh nickname for a strong but lubberly man.
But they also say, ' he works like a Herme,' i.e. vigorously ; and
legend has much to tell of the giant strength of Herme ; conf.
Strong Hermel, KM. 3, 161. Herman, Hermanbock, Maaler 218''.
Firmen. 1,363'': 'to make believe our Lord is called Herm.'
Lyra Osnabr. 104: ' du menst wual, use Hergott si 'n aulen
Joost Hierm.' It is remarkable that as early as 1558, Lindner's
Katziporus 0, 3'' says of a proud patrician, who comes home
fuller of wine than wit : ' he cai-ries it high and mighty, who
but he ? and thinks our Lord is called Ilerman.' On the rhyme
' Hermen, sla dermen,' suggestive of the similar 'Hamer, sla
bamer, sla busseman doet ' (p. 181-2), conf. Woeste pp. 34. 43.
Firmeu. 1, 258. 313. 360.
INGO. HERMAN. MILKY WAY. IRING. 1389
p. 357 n.] Otlier foreign names for the Milieu Way. American
Indian: the way of ashes, Klemm 2, 161. In Wallach. fairy-
tales, pp. 285. 381j it comes of ,sjj//^ straiv that St. Venus
(Vinire) has stolen from St. Peter. In Basque : ceruco esnebidea,
simply via lactea, fr. eznea milk. Tci? et? ovpavov ■\\rv)(^uiv vofii^o-
/jbiva<} 6Sov<i, Lucian's Encom. Demosth. 50. Lettic : j^utnu
zels-ch, bird-path, Bergm. Q>Q (so 7r6po<; olwvoiv, aether, ^sch.
Prom. 281) ; also Decva yaltsta, God's girdle 115, or is that the
rainbow? (p. 733). Arlanrod is also interpr. corona septen-
trionalis, though liter, silver-circle. For the many Hungar.
names see WolPs Ztschr. 2, 162-3.
Other Teutonic names. East Fris. dat melhpatli, and when
unusually bright, harmswith, Ehrentr. Fries, arch. 2, 73. With
galaxia they seem to have conn. Gallcia ; hence to Charlemagne,
at the beginning of the Turpin, appears James Street, leading from
France to Galicia. In Switzld : der weg uf Bom, Stutz 1, 106.
Westph. : millenweg (Suppl. to 924), also luiarstraie, weather-
.street, Woeste p. 41 ; so in Jutland veirveien, Molb. Dial. lex.
646, as well as arken 18, To ON. vetrarhraid, winter- way,
corresp. the Swed. v inter g atan ; conf. Gothl. Jcaldgotn, Almqv.
432, unless this be for Karl's-gate. Do sunmtnpad, sterroiio
strdza, wega wolkSno in Otfrid i. 5, 5 mean the galaxy? conf. the
path of clouds, Somadeva 2, 153-7. 58. 61. Journ. to Himavan
1, 106. Heer-strasze (-gasse), viz. that of the ' wiiteude heer,'
in Meier's Schwab, sag. 137-9; herstrasz, Mone 8, 495; Up.
Palat. hyrstrausz, heerweg, Bergm. 115-8. 124; helweg (p. 801-2).
Most import, for mythol. are : frauen Hidden strasze, vron Rilden
straet, Pharalldis sidus (p. 284-5) ; also 'galaxa, in duutsche die
Brunelstraet,' Naturk. von broeder Thomas (Clariss's GheraerD,
p. 278).
p. 301.] As we have luuaringes-weg and Earings-strasz by
the side of Iringesweg, so in oldish records Eurasburg castle is
called Iringeshurg , Schm. 1, 96. Irinc is in Nib. 1968 a young
man, 1971-89 a markgraf and Hawartes man, and in the Klage
201. 210 ze Liitringe geborn. On the meaning of the word
conf. pp. 727. 1148. Kl. schr. 3, 234. F. Magnussen in his Pref.
to Rigsmal connects (as I had done in my Irmenstrasse 1815,
p. 49) the Ericus of Ansgar and the Berich of Jornandes with
Bigr, as also the Erih^gafa ; conf. the devil's name gammel Erich
VOL. IV. I
1390 HEEOES.
(p. 989). That Erich was a deified king is pkin from a sentence
in the Vita Anskarii cited above : ' nam et templum in honore
supradicti regis dudinn defuncti statuerimt, et ipsi tanquam dec
vota et sacrificia offerre coeperunt.*
p. 363 n.] Suevi a monte Suevo, Chr. Salern., Pertz 5, 512.
a Suevio monte, Hpt's Ztschr. 4, 493. GDS. 323.
p. 3G5.] On the castra HerciiUs by Noviomagus, Ammian.
Marc. 18, 2. With the giant bones of Hugleich at the Ehine-
mouth (Hpt's Ztschr. 5, 10) we may even conn, the Herculis
columna which stood there (p. 394). On Here. Saxanus, Manu-
hdt's Germ, mythen p. 230; on the inscriptions, Mythol. ed. 1,
p. 203. Herculi in Petra, Gruter 49, 2. 'ttcSiov Xi^wSe? on the
Rhone, Preller 2, 147. Wolfram's Wh. 357, 25. 386, 6. 437, 20.
p. 366.] Like Castor and Pollux, there appear in Teut. tales
two youths, angels, saints, in a battle, or putting out a fire (Suppl.
to Pref. xliii. end) : ' duo juvenes candidis circumamidi stolis,
animam a corpore segregantes, vacuum ferentes per aerem,'
Jonas Bobb. in Vita Burgundofarae (Mabillon 2, 421) ; conf. p.
836-7. duo juvenes in alhis, putting out a fire, in Annal. Saxo p.
558. Chronogr. Saxo in Leibn. 122 fr. Einh. Ann., Pertz 1, 348.
Again, the angel wiping the sword in Roth's Sermons p. 78, and
the destroying angel. Lithuanian legends have a giant Aids,
Kurl. sendungen 1, 46-7. Jalg e^a Jalh', Sn. 3; jalkr = senex
eviratus, says F. Magn.
p. 367 n.] Note, in the Pass. 64, 41 : ein icuofegSz unreiner =
AVuotilgoz: conf. ' luiidgusz oder groz wasser,' Weisth. 3, 702.
and 'in wuefguxsen, eisgussen uud gi'oszen stiirmen, 3, 704.
Also p. 164, and Wioetes, Wiietens, Schm. 4, 203. GDS. 440.
774-5.
p. 368.] %t is OSin's son, Sn. 211^ So is Hildolfr, ibid.,
'HarbarS's lord/ Seem. 75'', OHG. Hiltwolf. So is Sigrlami,
Fornald. sog. 1, 413, and has a son Svafrlami. So is Nefr or
Nepr, Sn. 211% and has a daughter Nanna 31. 66. So is Sce-
mingr, Sn. 211% Semingr in Hervarars., Fornald. s. 1, 416; conf.
Sdmr, Sdms-ey, Rask's Afh. 1, 108. The name of Gautr, O'Sin's
son or grandson, is conn, with giezen (pp. 23. 105 n. 142. 164.
367) ; on Gautr, Sn. 195. OSinn is called Eer-gautr, Egilss. p.
624, alda ^atifr, Saem. 95^. 9?''; conf. Caozes-pah, -prunno (-beck,
-burn), Hpt's Ztschr. 7, 530.
SCEAF. GIBIKE. VALSING. BILLING. 1391
p. 370.] The accounts of Seed/ in AS. chronicles are given by
Thorpe, Beow. p. i. In the same way Beaflor sails alone in a ship,
a bundle of straw under his head, Mai 35-9, arrives 51-3, sails
away again 1-52 ; the ship gets home 180, 39. Horn also comes
in a ship, and sends it home with greetings. A Polish legend
says of Piast : qui primus ajjpulerit in navicula, dominus vester
erit, Procosius p. 47. As the swan-children can lay aside the
swan-ring, so can the Welfs the tvolf-girdle or whelp-skin. Klerani
2, 157 has a remarkable story of beautiful children slipping oil"
iheiv dog-shin. ^Skilpunt'in Karajan's Salzb. urk. must be for
ShUpunc. OSinn is a Skllfhigr, Soem. 47. Did the/ and h in
Scilfing, Scilbunc arises out of v in skildva? The Goth, skildus
has its gen. pi. skildive.
p. 371.] Kl. schr. 3, 197. To the Gibkhen-steine enumer. in
Hpt's Ztschr, 1, 573, and the Gebiches-horse in Weisth. 3, 344
(borse, Graff 3, 215), add Qevehen-liorst, Moser 8, 337. Dorow's
Freckenh. 222, and AS. Gificancumh, Kemble no. G41 (yr. 984).
The Nibel., which does not mention the Burgundian Gibeche,
has a fiirste or klinec Giheke at Etzel's court 1283^ 4. 1292, 2.
The Lex Burg. 3 says : apud regiae memoriae auctores nostros,
id est, Gibicam, Godomarem, Gislaharium, Gundaharium. Greg.
Tur. 2, 28 : Gundeuchus rex Burgundionum ; huic fuere quatuor
filii, Gundobaldus, Godegisilus, Chilpericus, Godomarus.
p. 371.] The diffusion of the PoZsTrngrft-saga among the Anglo-
Sax, is evidenced by ' Vdlsing ' and ' Vdlses eafera' in Beow. 1747-
87. The Volsungs have the snake's eye (Suppl. to 392, mid.).
The tale of Sdiifntz is told in Bader no. 435.
p. 371 n.] Mars segnmon, vinckts, StaMn 1, 112. Gliick 150
says, segomo in nom. De Wal. no. 246 (1847). Can it be the
same as -^jefiwv, dux ?
p. 373.] OSinn himself is called helhllndl, and IlelblinJi is
the name of a wolf (p. 246). Beaflor is said to have give birth to
a wolf, Mai 132, 9; conf. the story of the 12 babies named Wolf,
MuUenh. p. 523, and that of the blind dogs, Pliny 8, 40.
p. 374.] Pillung, MB. 9, 10 (yr. 769). Hermann BilUng, Hel-
moldl, 10. Billnng in the Sassen-chron., conf. Forstemanu 1,
258. 2, 225. Oda, grandmother of Henry the Fowler, was the
daughter of a Prankish noble Billung and Aeda, Pertz 6, 306.
tome Billingis-hfige, G1. to the Ssp. 3, 29 ; conf. regulns Obo-
1392 HEROES.
tritorum nomine Billug, Helm. 1, 13. "Wliat means ' pillungs
ein w^nic verrenket ' in the Hatzlerin 180, 37 ?
p. 376.] In EigIs-perge,'M.B. 28, 2, 173 (Passau urbar.). Juxta
portam quae de Eigeles (at Cologne), Lacomblet 318, yr. lloi.
p. 378.] The Heldensage p. 288 has iico sons of Wieland,
[full] brothers: Wittich and Wittich von der aue ; conf. Lat.
Silvajuis, a forest-grod of secondary rank : Silvani lucus extra
murum est avius crebro salicto oppletus, Plaut. Aul. iv. 6, 8.
Ought we to read Viltiniis for Vilkinus ? Hpt's Ztschr. 6, 446.
Schott conn, Wate with Wuotan, Introd. to Gudr. Ivi. To things
named after Wieland add the ^Yielandfitein, Schwab's Alp. p. 136
seq. ; after Galans a. pratura Galandi, now Prejelan inBourgogne,
Garnier's Pagi Burg. p. 83. Dan. Yelants-urt, also velamsrot,
vendelsrot, Dyb. 1845, 49. 50. On TlleZefs-kinder conf. Schm. sub
V. Valfobur vel framtelja, patris artem (mysterium ? ) enarrare.
Seem. 1*. Another point of likeness betw. Wieland and Hephces-
tos is, that both are masters of forging dwarfs (p. 471-2). Their
handiwork was famous: epyov 'H(f)aLaroLo, Od. 4, 617. 15,116.
ov? "H(f)aiaTo<; erev^e 7, 92.
p. 380.] 'Mime the old' in Bit. 138 seems to haye a short i,
and can hardly belong here. Kai'ajan in Verbriid. yon S. Peter
has Mimilo, Jlimistein. To Mimigerneford (conf. Ledebur's
Bructeri p. 328), perhaps from an adj. mimi-gern, and Mimidu7i
(Miraidomensis = !Mindensis, Lappbg no. 25 ; Mimende on "Weser,
Schrader's Dvn. 104), add a third Westph. locality Mimegeisen,
now Memsen in Hoya country, Lappbg no. 48. Again, Mimmelage
near Osnabriick. Miniirberh, perhaps ]\Iimisberh, Pertz 8, 776.
The names Memeln-brun, -born, Memel-born, Memilsdorf,
Henneb. urk. 2, nos. 153-6. 169. 1, 166. 125, and Memelen-born
(Melborn by Eisenach), Thiir. Ztschr. 4, 210 suggest the Alimis
brunnr of the Edda. With Mimiiigus, silyarum satyrus, agrees
the sword's name in En. 5694; conf. Mumminc, Upstdge 137,
(Muma in Thidrekss. 65). There are yet to be considered Sock-
mimir, Sffim. 46^; Hoddmimir who dwells i holti 37; JJimsvinr,
Mimisvinr, Egilss. 641. Like Mimi's head is Virgil's head which,
prophesies, MSH. 4, 246. A head of brass prophesies in Val.
et Ourson'c. 25; enn spinnen-lioofd in the Dutch transl. arose
perhaps from taking tete'd'airain for t. d'araigne. Heads often
speak in churches^ F. Magn. Edda-laere 2, 264.
WELAND. MIMI. TELL. DEIFICATION. 1393
p. 383.] On Tell conf. Bolimer's Reg. p. 197 and Sinner in
the Solothurner Wtb. 1845, p. 198. Th. Platter 87 (abt 1532)
names him Wilhelm Tdll, and Garg. ISC' Wilh. Dell, while Rabe-
lais 1, 23 does not mention him. A picture of Tell in Schwzbg's
Memorial 11G\ Some stories make the son shoot the apple off
the father's head. Scliutzeichel is at this day a family-name at
Bonn, Simrock's Edda p. 396.
Many single heroes remain to be considered, such as Poppo
the strong, Hpt's Ztschr. 3, 239, conf* 8, 347; ITiKjleich 5, 10.
Also lines of heroes : stirps hnmidlngorum (Saxon) et Erbomon
(Bavar.), Pertz 8, 226.
p. 383.] The god must stand at the head of the line, because
he passes for the father and grandfather of the men. Still there
remains an enormous difference between gods and men; hence in
Saxo, ed. M. 117, the (earthly) Nanna rejects the suit of Balder:
nuptiis deum mortali sociari non posse, quod ingens naturae
discrimen copulae commercium tollat .... supernis terrestria
non jugari.
p. 385 n.] Saxo calls Othin, Thor, etc. merely opinaMve, not
naturalUer deos (ed. M. 118), and Balder a seiinideus (conf. p.
340) ; whereupon P. E. Miiller om Saxo p. 54 remarks : Odin
lived neither before nor after Christ. Old Conrad in his Troj,
Kr. 858 — 911 is not quite of that opinion : ' si waren liute als
ir nu sit, wan daz (they were men like you, only) ir kreftecltrJt
gewalt was michel unde manicvalt von kriutern und von steinen
.... ouch lepten gnuoge (lived plenty) bi der zit, die zouheraere
waren, und vninder in den jaren mit gougelwise worhten (with
jugglery wrought).' How the old gods were degraded into
conjurors, is shown p. 1031. Of the deification of men there
are plenty of examples : * daz kint waere mit den goten ein got,'
Pass. 298, 27. The heathen adore Sigelot as a god, Rol. 198, 21.
Ipomidon W\\\ be a god himself. Tit. 3057. 4147-60. er woldo
got hien erde sin, Diemer 139, 24. als er iz waere got 131, 22.
min wirde gelich den goten steic, Turl. Wh. (JQ^. Of Caligula :
' wart hi so sot, dat hi wilde ivesen god, ende hi seido openbare
dat hi Jupiters brooder ware,' Maerl. 2, 236, conf 333. ' Gram-
baut, roi de Baviere, se nommoit dieii en terre' and* called his
castle Paradis, Belle Helene p.m. 23. The Mongols practise the
worship of ancestors, deific. of rulers, Klemm 3, 191-5; also vene-
ration of saints and relics.
1394 HEROES.
p. 392.] The Greeks required beauty of form in heroes as well
as gods, Lucian^s Charid. 6. 7. Of Charlem. it is said : anges
resemble du ciel ius devole, Aspr. 2 P. Heroes share the lofty
stature of gods. Of Hugldcus the legend says : quern equus a
duodecimo anno portare non potuit ; cujus ossa in Rheni fluminis
insula, ubi in oceanum prorumpit, reservata sunt, et de longinquo
venientibus pro miraculo ostendiintur (Suppl. to 365). Many-
handedness is often mentioned. Ancient men with four hands,
four feet, and two faces, Plato symp. 189, four ears 190. e^ yap
^eipe? eKaaTO) oltt oi/xcov ataaovTO, Orph. arg. 519. Men with
8 toes, 6 hands, Megenb. 490, 2. 30 ; conf. gods and giants
(p. 527). From the three-handed and three or four-elbowed
Heime (Germ. 4, 17) perh. the Heimenstein takes its name, about
which there is a folk-tale, G. Schwab's Alb pp. 161 — 165. A
story about ' so Heyne, so,' who helps to raise a treasure, in H.
V. Herford, Potth. p. 93; conf. Brisinga-men (p. 306). A three-
headed figure on the Gallehus horn discov. 1 734 (Henneb., plate
2). Most akin to the gods seem those heroes who are favoured
with a second birth (p. 385). The fact of many heroes' names
being repeated in their descendants may have to do with this
belief, GDS. 441. But Helgi and Svava are genuine endrbornir,
Ssem. 148. 169. 159^ As late as in MS. 1, 97'^ we read : ' sturbe
ich nach ir minne, und wurde ich danne lebende, su wurbe ich
aber umbe daz wip (I would woo her again).' Contrariwise MS.
1, 69'' : ' so bin ich doch uf anders niht gehorn.' Solinus says
Scipio was another of the Unborn, and was therefore called
Csesar, Maerl. 1, 401 ; conf. the Lay of Mimmering tand, Danske
Vis. 1, 100. Kama, son of the Sun, was born with earrings
and a coat of mail, Holtzm. 2, 123-9. 136. wart ie man rait
wdfen geborn, Krone 10534; conf. 'born with a fiddle.' To
phenomena occuFring at the birth of a hero, add the storm that
attended Alexander's, Pseudocallisth. p.m. 12. Alcmena tests
Hercules with snakes, which he kills lying in his cradle, as
Sigmund does Sinfjotli by kneading the dough that had snakes
in it. Vols, saga c. 7. KuUervo, when 3 nights old, tears up
his swathings, Castren 2, 45. In the Sv. folks. 1, 139. 140, the
child walks»and talks as soon as born. Of the grown-up hero's
strength the examples are .countless. Tied to an oak, he pulls it
up, Sv. forns. 1, 44. Danske V. 1, 13; Beowulf has in his hand
FIGURE. EQUIPAGE. SNAKE 'S EYE. 1395
the strength of thirfy, Beow. 756. They eat and drinh enor-
mously, like Thorr (Supph to 320) ; so Hammei* gra, Sv. forns. 1,
61-2, conf. the giant bride 1, 71-2. Syv. 49. Heroes have
beaming godlike eyes, snalce's eyes-, ormr t auga ; so have kings,
Saxo, ed. M. p. 70. A slog's son (Sigurd's and Brynhild's grand-
son) is called Sigur^r ormr-i-avga, gen. Sigur'Sar orms-i-auga,
Fornald. s. 1, 267. 273. 2, 10-4. Fornm. 1, 115. His step-
brothers say : eigi er oss t augum onnr ne frdnir sndlcar, Fornald.
1, 268 (couf. orm frann, Heimskr. 7, 238. Stem. Hafn. 2, 13).
SigurSr OSins aettar, ]>eixn. er ormr % auga, Fornald. 1, 258.
Aslog prophesies o£ her unborn son : ' enn a }>eira sveini mun
vera J^at mark, at sva mun ]>ikkja, sera ormr liggi iim auga
sveininum ' — a false interpretation, for not the eyebrows coiling
round, but the inner look {i auga) was meant, Fornald. 1, 257.
In Seem. 187" he is called Mnn frdn-eygi sveinn.' brann Bryn-
hildi eldr or augom (fire flashed from B.'s eyes) 215''. arnun
(minaces) evu. augu ormi J)eim enum frdna (Volundr) 156". hvoss
era augu i Hagals ]?yju (Helgi in disguise) 158'*. We still say:
something great shines out of his eyes. GDS. 126-7. Other
heroes show other marks : on Hagen's breast is a golden cross,
Gudr. 143-7. 153; betw. Wolfdietrich's shoulders a red cross,
Hugd. 139. 189. Valentin and Namelos have also a cross hetw.
the slioulders, like the mark of the lime-leaf on Siegfried's back,
where alone he is vulnerable (as Achilles was in one heel), Nib.
845, 3. 4. Swan-children have a gold chain about the neck, the
reali di Franza a niello on the right shoulder, Reali 6, 17. p.m.
344 ; conf. the ivolfs-zagelchen betw. the shoulder-blades (Suppl.
to 1097). Of the Frankish hero Sigurd, the Vilk. saga c. 319
says: * hans horund var sva hart sem sigg villigaltar ; sigg may
mean a bristly skin, and seems conn, with the legend of the
bristled Merowings.^ In cap. 1 46 we are told that Sigurd's skin
grew hard as Itorn ; and in Gudr. 101, that wild Hagen's skin
hardened through drinking the monster's blood. No doubt the
original meaning was, merely that he gained strength by it. The
great, though not superhuman age of 110 years is attained by
Hermanaricus, Jorn. c. 24. We read in Plaut. mil. glor. iv. 2,
86 : meri hellatores gignuntur, quas hie praegnates fecit, et pueri
1 Thorpe (ad Cod. Exon. p. 511) sees the Merowings in the North-Elbe Maurun-
gani and AS. Myrgingas. Might not these Myrgingas be those of Mercia '?
1396 WISE WOMEN.
annos odingeiitos vivunt. The gods bestow blessings, the heroes
evils, Babr. 63.
p. 392.] Strong Franz also holds converse with his hnoiving
steed, Miillenh. p. 422. The hero talks with his sword as well as
his horse, Sv. forns. I, 65. Klage 847 seq. Wigal. 6514. Drach-
enk. 161*. Vilkinas. pp. 54. 160-1. The dying hero would
fain annihilate his sword, e.g. the Servian Marko and Roland,
Conr. Eol. 237, 3.
p. 394.] Where a god, devil or hero sits, there is left a mark
in the stone. Their hands and feet, nay, their horses' hoofs, leave
marks behind (Suppl. to 664). ons heren spronc, Maerl. 2, 116.
Stone remains wet with a hero's tears : hiute (to this day) ist der
stein naz, da Karl uffe saz, Ksrchr. 14937.
CHAPTER XVI.
WISE WOMEN.
p. 396.] Helen, as daughter of Zeus and Leda, as half-sister
of the Dioscuri, is already half divine; but she is also deified for
her beauty, as her brothers are for bravery, Lucian 9, 274. Flore
says of Blancheflur, whom he supposes dead, 2272 :
iuch het Got ze einer gotinne
gemacht in himelriche
harte wiinnecliche.
Women have the further advantage over the harder sex, of being
kind and merciful, even giantesses and she-devils (Suppl. to
530).
p. 397.] Soothsaying and magic are pre-eminently gifts of
women (p. 95). Hence there are more witches than wizards:
' where we burn one man, we burn maybe ten women,' Keisersb.
omeis 46''. A woman at Geppingen had foretold the great fire.
Job. Nider (d. 1440) in Formic. 2, 1.
p. 398.] Woman-worship is expr. in the following turns of
speech [Examples like those in Text are omitted], ich waen.
Got niht so guotes hat als ein guot wip, Frauend. 1, 6. ert altos
vrouwen eude joncfrouwen. Rose 2051. van vrowen comt ons
alls ere, Walew. 3813 ; foj one reason : wir wurden von froweu
geborn, und manger bet gewert, Otn., cod. Dresd. 167. daz wir
WOMAN-WORSHIP. 1397
von den lieben frolm fiu alsamen [zer werlte] koraen sin, M.
Bebeim 275, 19. Eenn. 122G8.
p. 400.] The hero devotes himself to a lady's service, she ivill
have hitn for her knight : ich toil in z' eime ritter han, Parz. 352,
24. ' den ritter dienstes biten,' ask for his service 368, 1 7. dins
ritters 353, 29. min ritter und der din 358, 2. Schionatulander
has to serve Sigune ' unter schiltlichem daclie,* under shield-roof.
Tit. 71, 4, he was ' in ir helfe erborn ' 72, 4 ; and this relationship
is called her fellowship 73, 1.
do versuocht ich 'n, ob er kunde sm
ein fruint, daz wart vil balde schin.
er gap durch mich (for me) sm harnas enwec . . .
mange aventiure suoht' er hioz (bare, unarmed), Parz. 27, 13.
The knights wore scutcheon or jewel, esp. a sleeve, or mouwe,
stouche (parts of a sleeve), 'durch (in honour of) die frauen.'
The lady is screen, shield and escort to the knight whose sword
is in her hand, Parz. 370-1. 'ich wil in strife hi in sin' says
Obilote to Gawan 371, 14. Captives must surrender to the con-
queror's lady-love 394, 16. 395, 30. 396, 3 ; she is thus a warrior
like Freya, a shield-maiden (p. 423-4). The sleeve he wears as
favour on his shield has touched the maiden's naked arm, Parz.
375, 16. 390, 20. Er. 2292 seq. En. 12035 seq. ; a shirt that
has touched the fair one's form is the knightly hauberk's roof,
Parz. 101, 10; conf. ' es gibt dir gleich, naizwan, ain ki-aft, wen
du im an den rock rvierest (touchest his coat),' Keisersb.'s Spin-
neriu f. 3''. Schionatulander nerves him for the fight, and wins
it, by thinking how Sigune showed herself to him tmrofcec/; which
she had done on purpose to safeguard him in danger. Tit. 1247 —
50. 1497. 2502. 4104. 4717.
Sed in cordibus milites
dejpingunt nostras fades,
cum serico in palliis
colore et in cUpeis ; Carm. Bur. 148''.
Sifrit geddht an daz kiissen daz ver Krimhilt im hate gctan,
da-von der degen kiiene (champion bold) ein niuwe kraft gewau,
Roseng. 1866. Man sol vor erste an Got gedenken in Jer not,
Dar-uuch gedenke an die siiezen miindel rot, Und an ir edelu
1398 WISE WOMEN.
minne, diu verjagt den tot, Kolm. MS. 73, 37. 42, 46. For
'thinking of,' see my Diet. sub. v. andacht (devotion). The
ladies too call out to their champion, or they wish : ' The little
strength that I have, I would it were xvitli yon ! ' As you like it,
i. 2. Woman's beauty can split rocks : von ir schoene miiese
ein fels erkrachen, MsH. 3, 173'*. It heals the sick: der sieche
muose bi in genesen, Dietr. Drach. 350''. sol daz ein siecher ane
sehn, vor froide wurde er schier gesunt 310''. ir smieren und ir
lachen, und solde ein sieche das ansehn, dem miieste sorge swachen
70*. A flight to the ladies saves a man : hie sal die zuht vore
gan, nu he under den vrowin ist komin, 4626 ; conf. 4589. A
lady's tread does not hurt flowers : ich waen swelhe trat diu
kiinegm, daz si niht verlos ir liehten schin, Turl. Wh. 97''. 152*.
p. 400.] Sin pfliigen (him tended) wise frouwen, Gudr. 23, 3 ;
they are called blessed maids in Steub's Tirol p. 319,
p. 401.] The OHG. itis (Kl. Schr. 2, 4 seq.) is still found in
MHG. In the Wigamur 1564 seq. a maiden is called idis (mis-
printed eydes, for it rhymes wis, pris 1654-90. 1972) ; she has a
limetree with a fountain of youth. Again, Itishurg, Dronke 4, 22 ;
Idislind, Trad. Wizenb. (printed Dislith), Pertz 2, 389. Dis in
Forstem. 1, 335; is Gifaidis 1, 451 for Giafdis ? Curtius in
Kuhn's Ztsclir. connects itis with aOrjvr], but where is the s ? I
prefer to see in it the shining one, fr, indh = lucere, edha, edhas
= lignum (Kl. schr. 5, 435). AS. ^(^es = freolicu meowle, Cod.
Exon. 479, 2. Both meowle and mawi have likewise their place
here; conf. Meuenloch, Panzer's Beitr. 1, no. 85. Kl. schr. 3, 108.
p. 403.] ON. disir appear as parcae': ' vildu sva disir,' so
willed the fates, Hostl. (Thorl. 6, 6) ; tdlar disir standa |7er a
tvoer Idi&ar, ok vilja ]?ik sdrau. sia, Ssera. IBS'*. Sacrif. off. to
them : disahlot, hletud' disir, Egilss. 205-7. var, at disa hloti,
reiS hesti urn dtsar salinn, Yngl. 33. Of the suicide: heingdi
sik i disarsal, Hervarars. p. 454; for ser i dtsar sal 527. iodcfis,
Sn. 202. Grendel's mother is an ides, Beow. 2518. 2701. On
Vanadis and her identity with the Thracian moon-goddess Bendis,
see Kl. schr. 5, 424. 430 seq.
p. 403.] Brynhild's hall, whither men go to have their dreams
interpreted, stands on a hill, Yols. c. 25 ; conf. hyfjaberg (p. 1149).
volu leid'i, divinatricis tum-ulus, Laxd. 328. An old fay has not
been out of her tower for fifty years, Perrault p. m. 3. Of
ITIS (DIS). ALRUNA. NORN. 1399
Veleda and the Goth. Waladamarca in Jorn. c. 48 we are reminded
by the wise horse Falada in the fairy-tale (p. 659), and by Velen-
tin : valantinne, volantinne alternate in Hpt^s Ztschr. 4, 437. The
fo/w roam about: ek for i skog v'ulvu liki, Fornald. s. 1, 135;
|?u var volvan 1, 139. Saem. 154''. Other prophetesses in Nialss.
p. 194-9 : Sseunn herling, hon var frod' at morgu ok framsyn, en
]7a var hon gomul miok ; she wanted the weed removed, else it
would cause a fire, which came true. In Fornm. s. 4, 46 : visinda-
kona, su er sag'Si fyrir orlog manna ok lif ; conf. p. 408.
p. 405.] Wackernagel in Hpt's Ztschr. 2, 539 thinks a?iorunas
= /m?torunas = helliruna. A cave of the Alra-mi in Panz. Beitr.
1, 78 — 80. mandragora alruna, Mone's Anz. 8, 397.
p. 406.] My resolution of ON. noim into Goth, navairns, death-
goddess (Kl. schr. 3, 113) is opposed by Miillenhof in Hpt's
Ztschr. 9, 255. The ' Nahanarvali ' may have been norn-wor-
shippers, Navarna-hali, Goth, Navarne-haleis, ON. Norna-halir,
GDS. 715. 806. Perhaps we ought to look to the Swed. verb
nyrna, warn, inform, Sv. folkv. 1, 182-3. In Faroe they say
nodn, nodnai", for norn, nornir, as they do kodn, hodn, badn, for
korn, horn, barn, Lyngbye 132; so Nodna-gjest 474. That
Nurnherg contains norn is the less likely, as we find it spelt
Niiern-hevc, MSH. 3, 296^ Niieren-herc, Walth. 84, 17. Nornhorn
seems a corrup. of Nordenborn, like Norndorf, Nornberg, also in
Up. Germany. Conf. the Fris. Non, Ehrentr. Fries, arch. 2, 82 ;
NurnJuiri, Karajan 83, 6.
p. 408.] Two Germ, truds. Muss and Kann, take their names,
like the three Norns, from simple verbs, Panz. Beitr. 1, 88.
OHG. wiirt, fortuna, Gl. hrab.964'^ ; conf. glwurt, ungiwurt, Graff
1, 993-4, and perhaps Goth, gavairpi, n. AS. seo wyrd geweard',
Csedm. 168, 3. hie Wyrd forsweop, Beow. 949. With 'me }7fet
Wyrd geivcef (wove) ' conf. ' wigspeda gewlnfa (webs),^ Beow. 1347
(p. 415). In Kormakss. p. 267 comes Urffr at hrunni ; conf.
UrSar lokur, Ssem. 98'\ UrSr oSlinga 214^ is like 'dis Skiol-
duuga.' The Norns shape our destiny, skapa: omlig norn
shop oss i ardaga 181''; in Faroe : tea heava mear nodnar skapf,
Lyngbye 132. In Graff 6, 662, ' stefrara = parca^ is for sceffara;
scepfarun = T^QXc^e, Gl. Schlettst. 6,457; they ' sceppen 's men-
schen leven,' Limb. 3, 1275. Vintler v. 146 (see App. Superst.
G) speaks of gach-schepfen, PfeifTer's Germ. 1, 238 ; conf. Finn.
1400 WISE WOMEN.
luonnotar, virgo creatrix, esp. ferri, fr. luou to make: ^kolrne
neittii luonnotarta/ tres sunt virgines naturae creatrices. Norns
are of various lineage, Sa3m. 188*:
sundr-hornar miok liu gg ek at nornir se,
eigoS )?aer aett saman,
sumar ero as-kungar, sumar aTZ-kungar,
sumar doetr Dvalins (some, daughters of D., a dwarf).
p. 409.] On nornir, volviir, spdhonur, hldhapnr conf. Maurer
284. tha thrill wilfer, Elireutr. Fries, arch. 2, 82. die drei heil-
rdtJmmen, Panz. Beitr. 1, 56-7-9. 283. Slav, tri rojenice or
sujenice, Valjavec 76 — 91. Boh. sudice, judges, fern. (p. 436).
Nornir nd-gonglar, nau"S-gonglar, Srem. 187^, conf. ed. Hafn. 173 ;
note the tqfra-norn (p. 1033). The Norns travel: konur ]?aer
foru yfir land, er fo/iv/7- voru kalla'Sr, ok sog^u monnum/oj-ZoV/sin,
arfer-S ok aSra hluti, ]>a, er menn vildu visir verSa. j^essi sveit kom
til Virvils bonda, var vdJvunni ]7ar vel fagnat, Fornm. s. 3, 212. ^
volvan aryna 3, 214. Norns, parcae, fays come to the infant's
cradle, and bestow gifts ; so does frau Saelde in Erec 9900. A
gammal gumma prophesies at the birth of the prince, Sv. folks.
1, 195 ; three mor (maids) get bathed by the girl, and then give
gifts 1, 130 (in our Germ, tale it is 3 haulemannchen).
p. 410.] Saeva Necessitas
clavos trahales et cuneos manu
gestans ahenea. Hor. Od. i. 35, 18.
Si fierit adamantinos
summis vorticibus dira Necessitas
clavos. Hor. Od. iii. 24, 5.
diu grimme Not, Er. 837. merkja d nagli Naud", Saem. 194^.
Runar ristnar : d Nornar nagli 196'' [clavo, not fingernail) ; conf.
Simplic. ], 475 (Keller) : when Needs-be rideth in at door and
windows.
p. 411.] Of Greek mythical beings Cah/pso comes nearest the
fays, being goddess and nymph ; and in MHG. the goddess Venu.'i
is 'diu feine diu ist entslafen,' MS. 2, 198*, while a fay is often
called goddess. ' gotinne = fee,' Hpt's Ztschr. 2, 183. der gotinne
hind, der g. hende, Frib.-Trist. 4458. 4503. In Petronius we
already find a personal (though masc.) fatus : malus f. (ilium
NORN. FAY. FATA MORGANA. 1401
perdidit) c. 42. hoc tnihi dicifc f. ineus, c. 77. On the house of
the tria fata in the Forum, conf. Gregorovius's City of Rome \,
371-2-3. In the Engadin they are called fedas, feus, also
nymplias and dialas : they help in loading corn, bring food and
drink in silver vessels ; three dialas come to the spinners,
Schreiber's Taschenb. 4, 306-7.
p. 412.] On the tria fata see Horkel's Abh. p. 298 seq., conf.
the three viaidens in F. v. Schwaben : twelve white maidens in
Miillenh. p. 348. Fays, like elfins, are of unsurpassed beauty :
schoener danne ein veine, Trist. 17481. plus hhtnche c^ne fee,
Orange 5, 3059. plus hele que fee ne lerine 5, 4725. pus bela
que /acZa, Ferabr. 2767. de hiaide resanbloit fee, Marie 1, 100.
They hold feasts, like the witches (p. 1045-6). In an old poem (?)
p. 104-5, three fays prophesy at the birth of Auberon, son of
Jul. Ceesar and Morgue, when a fourth comes in, p. 106 (p. 32 of
the prose). The fates are gifting a newborn child, when the last
one hurries up, but unfortunately sprains her foot (sbotatose lo
pede), and lets fall a curse, Pentam. 2, 8.
p. 413 n.] Fata Morgana is ' Femurgdn diu riche ' in Lane.
7185, Fdviorgdn in Er. 5155. 5229, Feimurgdn in Iwein 3422.
The ' Margiiel, ein feine ' in Er. 1932 is the same, for she answers
to the Fr. ' Morgain la fee.' She is called ' Morgaein de elwinne/
Lanz. 13654. 19472. 23264; ' Femur g a die kluoge,' Tit. 4376;
while Wolfram treats the word as the name of a country (p. 820 n.).
On the other hand, Trist. 397, 14 : gotinne uz Acelun der feinen
lant (fay's land) ; Er. 1930 : der wert AvaUn, Fr. Tile d'Avalon.
Does this go back to an old Celtic belief? Michelet 2, 15 men-
tions holy maids who dispensed fair weather or shipwreck to the
Celts.
p. 414 n.] Alcra seem akin to 'lao<;, €iao<; and etSevat : Tcro?
equally distributed, Kara taa ex aequo, Kar alaav convenienter,
aequo.
p. 415.] Instead of KaraKkwOe^ in Od. 7, 197 Bekker reads :
aaaa ol alaa Kara /cA-oJ^e? re ^apetai
<y€i,vo/J.ev(p vrjcravTO \lv(i> —
joining Kara to vrjaavro. Lucian's Dial. mort. 19 : r) Molpa Kal
TO €^ «p%% o£/Tco? iirLKeKkoiadat. Conf. eiriKkwdo) used of gods
and daemons (Suppl. to 858). Atropos was supposed to be in
1402 WISE WOMEN.
the sun, Clotho in the moon, Lachesis on earth, Plut. 4, 1157.
For a beautiful description of the three Parcae (parca, she who
spares ? Pott in Kuhn 5, 250) see Catullus 62, 302—321 with
ever and anon the refrain : Currite, ducentes subtemina, currite,
fusi ! also vv. 381 — 385.
Nuhila nascenti seu mihi parca fuit. Ov. Trist. v. 3, 14.
Scilicet lianc legem nentes fatalia farcae
stamina bis genito bis cecinere tibi. v. 3, 25.
0 duram Lacheslii ! quae tam grave sidus habenti
fila dedit vitae non breviora meae. v. 10, 45.
Atque utinam primls animam me ponere cunis
jussisset quaevis de trihus una soror ! Propert. iii. 4, 28.
Tres parcae aurea pensa torquentes. Petron. c. 29.
Daz het in vroive Chloto so erteilet ;
ouch was vil gefuoc vro Lachesis daran. Turl. Krone 7.
Servian songs tell of a golden thread (zlatna shitza), that un-
winds from heaven and twines about a man, Vuk 1, 54 (Wesely
p. 68). 57-8.
p. 416.] German legend is full of spinning and weaving
women : kleit daz ein ivildiu feine span, Troj. kr. 2895. ein
feine worhte den mantel, Altd. bl. 2, 231 ; and fays toeave mantles
in Charlem. p. 105-6. paiVe que fist fere une/ee, Auberi 37. in
the cave sits an old spinster, Kuhn's Westph. 1, 72. Asbiorn.
1,194; conf. the old ivcbster, Khesa dainos 198. Gelilclce span
im kleider an, Frauenl. 115, 15. There are usually f/wee together:
tres nymphae, Sa^o p. 43 (ed. M. 123)., drei puppen, Firm. 2,
34. die drei docken, H. Sachs i. 4, 457^. die drei Marien,
Kindh. Jesu, Hahn 68. Uhland's Volksl. 756. lb. 1582, 332.
three Marys protect from fire, Panz. Beitr. 1, 67. three spinning
Marys, Uhl. Vksl. 744. three old wives on a three-legged horse,
Miillenh. p. 342. the tras feyes, Alsatia 1853, p. 172-3. Many
stories of three women in white or black, esp. in Panzer's Beitr.
1, 2. 11-4-6-8. 25-8. 35-6-8. 46-8; they stretch a line to dry
the wash on 1, 1. 9. 11-7. 25. 59. 129 n. 271-8; sing at the birth
of Q. child 1, 11; become visible at San-ivend-tag (solstice), 1,
38-9. 75. 84. Near Lohudorf in Up. Franconia a lad saw three
castle-maidens \Yii\kmg, two had kreuz-rocken (-distaffs) with nine
spindles spun full, tlie third a stiihles-rocken with nine empty
FATES. FAYS. VALKYRS. 1403
ones; and the others said to her, 'Had you but covered your
spindles once, tho' not spun them full, you would not be lost.'
Panz. Beitr. 2, 136, A beautiful Moravian story tells of three
maidens who marched, scythe in hand, mowing the people down ;
one, being lame, cannot keep up, and is laughed at by the other
two. She in her anger lets men into the mystery of healing
herbs. Kulda (d'Elv) 110.
p. 418.] Jupiter sends out Victoria, as OSinn does vaJkyrs,
Aug. Civ. D. 4, 17 (p. 435-6). Their name has not been found
yet in OHG., though Schannat, vind. 1, 72 (yr. 1119) has Wal-
harie, femina serva. With the shiald-meijar conf. sehild-knecht,
who keeps his lord's shield and hands it to him, as they to OSinn.
Maidens guarding shield and helmet occur in the M. Neth. Lane.
16913. conf. 16678. 17038. Their other name, liialm-meijar is
made clearer by liild und hicihm, Stem. 228% hiahn gcta ok
oshney verSa 242*. The valkyr is named folkvitr 192". So,
megetlicJiiu lutp help Charles to conquer, Ksrchr. 14950 seq. ;
diu megede suln dir dine ere widergewinnen 14954 ; der megede
sigenunft 15029. Aurelian led in triumph ten captive Gothic
amazons, Vopisc. in Aurel. 34. Lampr. Alex. 6320 calls the
Amazons urlouges wip. Paul Diaconus mentions a fight betw.
Lamissio and the Amazons for the passage of a river. Adam of
Bremen 4, 19 speaks of 'amazons and cynos-cephali ; ' conf. P.
Diac. 1, 15. hint-houhito in Graff. The Krone 17469 tells of
' der meide lant,' land of maids.
p, 418 n.] Hun var vitr kona ok vinsael ok fikorihigr miklll,
Fornm. 3, 90 ; lion var shoruiigr mikill, virago insignis, Nials^.
c. 96 ; and Glaumvor is shorilngr, Vols. c. 33 (Kl. schr. 3, 407),
sJcarungr, Vilk. c. 212; but in c. 129 skariingr = hero. Conf.
skor, f. = barba, scabellum, commissura; skar, m. = fungus, inso-
lentia. OHG. scara = acies, agmen; scaraman, scario.
p. 419.] Where is the garment mentioned, in which OSinn
hid the thorn for Brunhild ? Sa3m. 194" only says ' stack hana
svefn-]7orni ; ' Vols. c. 20 'stack mik svefn-]7orni' ; Sa3m. 228^
' lauk hann mik skioldom ok hvltom.' On spindle-stones, see
Michelet 1, 461.
p. 420.] Brynhildr or Sigrdrifa fills a goblet (fyldi eitt ker),
and brings it to Sigurd, Sajm. 194'', Vols. c. 20. A white lady
with silver goblet in M. Koch's Reise d. Oestr. p. 262. A mnideu
1404 WISE WOMEN.
hands the horn, and is cut down, AVieselgi-en 455. Subterraneans
offer similar drink, Miillenh. p. 576; and a jatte hands a horn,
whose di'ops falling on the horse strip him of hair and hide,
Runa 1844, 88.
p. 42].] Nine, as the fav. number of the valkyrs, is confirmed
by Seem. 228% where one of them speaks of dtta systra. To our
surprise, a hero Granmar turns valki/ija in Asgard, and bears
nine wolves to Sinfiotli, Seem. 154''. Fornald. 1, 139 ; conf. AS.
wylpeu, wulpin = bellona.
p. 423.] The valkyrs ride through the air (p. 641), like Yenus
(p. 892) : a thing aft. imputed to witches (p. 1088, &c.). Tirelve
ivomeii in the wood, on red horses, Fornm. 3, 135. By the ex-
pression Hlachr for, Hlock seems to have the task of conducting
those fallen in battle to O^inn or Freyja, Egilss. p. 226. Is
GonduJl SLkin to gaud? Gl. Edd. tom. 1 : ' gdndu[l = nodnlus' ;
so that Odin's by-name Gondler, Ssem. 46'', would mean ' tricas
nectens.' The Bota in prose Sn. 39 is Rotho in Saxo M. 316.
An OHG. name Hilticomd, ad pugnam veniens, Cod. Fuld. no.
153 (yr. 798), describes a valkyr j conf. Hruodicoma, no. 172;
ON. Hildr und hialmi, S»m. 228^; AS. hilde woman. Cod. Exon.
250, 32. 282, 15. ThnWr is likewise a daughter of Thurr.
Heilah-trud, Trad. Fuld. 2, 46. trate, Pass. K. 395, 77. frau
Trutte, Prget. weltb. 1, 23. the driit (p. 464).
p. 423.] May we trace back to the walkiirie what is said to
Brunhild in Biter. 12617 ? ' ir waret in iur alten site komen, des
ir pflaget e, daz ir 'so gerne sehet strit,' you love so to see strife.
Brynhildr is ' mestr skdriuigr' (p. 418 n.^. In Vilk. p. 30 she
is called 'hin rika, hin fagra, hin mikillata,' and her castle Segard.
In the Nibel. she dwells at castle Isenstein on the sea ; is called
des tiufels wip (or brut), and ungehiurez wip, 417, 4. 426, 4;
wears armour and shield, 407, 4, throws the stone running, and
hurls the spear; is passing strong 425, 1. 509, 3. 517, 3, and
ties up king Gunther on their wedding-night.
p. 424.] Like the shield-tnaidens are Fenja and Menja, of
whom the Grottasongr str, 13 says : i folk stigiun, brutum
skioldn .... veittum gud'uni Gothormi lid'. Clarine dubs her
Valentin knight, Staphorst 241. They strike up brotherhood
with their proteges; so does stolts Signild, Arvidss. 2, 128 — 130;
conf. the blessed (dead ?) maiden, who marries a peasant, Steub's
WISE WOMEN. 1405
Tirol 319. The valkyrs too have swan-shifts, Saem. 223* : let
hami vara hugfullr koaungr atta systra itnd eik horit (born under
oak) ; conf. Cod. Exon. 443, 10. 26 : wunian under dc-treo ; and
Grottas. str. 11 : v^rum leikur, vetr niu alnar fyrir i6r& neffan.
The wish-wife's clothes are kept in the oahtree, Lisch 5, 84-5.
p. 425.] Brynhildr first unites herself by oath to young Agnar,
and helps him to conquer old Hialmgunuar, Saeni. 194 ; conf.
174''. 228'' (Vols. c. 20), where it says 'eiSa seldak' and 'gaf ec
ungom sigr.' After that she chose Sigurd : sva er ek kaus mer
til manns, Vols. c. 25. Such a union commonly proved unlucky,
the condition being often attached that the husband should never
ask the celestial bride lier name, else they must part ; so with
the elfin, with Melusina, with the swan-knight. Also with the god-
dess Ganga, who had married Santanu, but immediately threw the
children she had by him into the river, Holtzm. Ind. sag. 3, 95-9.
On the union of a hero with the ghostly vila, see GDS. 130-1.
p. 429.] Valkyrs are to a certain extent gods stranded on the
world in Indian fashion. They stay 7 years, then fly away to the
battle: at vifja viga, Yisere proelia, Saem. 133; so in the prose,
but in the poem orlog drygja (p. 425). The wisiu loip in the Nibel.
are also called merwip, dinwilden merwip 1514-20-28, and Hagen
hows to them when they have prophesied.
p. 431.] The hut of the forest-women in Saxo p. 39 vanishes
with tliem, and Hother suddenly finds himself n^itZer the open sky,
as in witch-tales (p. 1072). Gangleri heyrSi dyni mikla hveru
veg fra ser, oc leit ut a hlic) ser : oc j^a er hann sez meirr um, |>a
stendr liann uti a slettiim velli, ser ]7a onga holt oc onga borg, Su.
77. Such vanishings are called sion-hverfhigar , Sn. 2.
p. 433.] Holz-ivip, Otn. Cod. Dresd. 277; conf. dryad, hama-
dryad (p. 653). To cry like a wood- wife, Uhl. Volksl. 1, 149 :
schre als ein wildez wip oice ! Lanz. 7892. The wild woman's
horyi, gestiihl (spring, stool), Wetterau. sag. 282 ; tvilde fidulein,
Wolf's Ztschr. 2, 59 ; daz wilde vrouweliii, Ecke 172. In Schliich-
tern wood stand the wild houses, wild table, ofcen visited by the
wild folk, Buchonia iv. 2, 94-5; a willemdnnches haus and tisch
(table) near Briickenau, Panz. Beitr. 1, 186; conf. daz wilde ge-
twerc (p. 447). Wood-wives are also called dirn-wcihel (Suppl. to
279), and carry apples in their basket, like the matronae and
Nehalenuiae. At flax-picking in Franconia a bunch plaited into
VOL. IV. K
1406 WISE WOMEN.
a pigtail is left for tlie Ituh-frdule (as part of a sacrifice was laid
aside for nymphs, Suppl. to 433 u.), and a rhyme is spoken over
it, Panz. Beitr. 2, 160-1. ivitfe iviwer in the forest-cave, Kuhn's
Westf. sag. ], 123. The rauhe (shaggy) woman appears ia the
wood at midnight, Wolfdietr. 307-8 (Hpt's Ztschr. 4) ; the mother
of Fasolt and Ecke was a rmihes weih (p. 483). Zander's Ta^nh.
pp. 7. 17 speaks of wald-schdJklein Cupido. Does WiduJcmd, a
very uncommon name, mean wood-child ? conf. Widukindes
speckia, Liinzel 22. 25.
p. 433 n.] Weaving naiads in Od. 13, 107. Fountain-nymphs,
daughters of Zeus, are worshipped by Odysseus and in Ithaca 13,
356. 17, 240; a pai-t of the sacrifice is laid by for them 14, 435.
/3«r)/i09 VVflcfxltOV 17, 210.
p. 434 u.] The reluctance of Proteus is also in Virg. Georg.
4, 888 — 452 ; the same of Vertumnus, Ov. Met. 14, 642 seq.
Propert. iv. 2.
p. 435.] Ez ne sint merminne niet. En. 240, 4. ein wise mer-
viinne, Lanz. 193. 5767. 3585. 6195. als ene merminne singhen.
Rose 7896. A captive merwoman 'proi^liesies ruin to the country
as far inland as she is dragged, Firmen. 1, 23. Miillenh. p. 338.
Queen Dagmar hears the 'prophecy of a hav-fru, D.V. 2, 83 — 85
(in which occurs the adage : vedst du det, saa vedst du mer).
The mermaid of Padstow, exasperated by a shot, curses the har-
bour, and it is choked up with sand. For Melusine the common
people say mere Lusine. Danish songs have mare?ni//(:f and mare-
qvinde. ' waltminne = lamia,' Gl. florian. Fundgr. 1, 396. walt-
min}ia = echo (p. 452), lamia,' Graff 2, 774. luiduminna, Cassel
ortsn. p. 22.
p. 436.] The vila builds her castle in the clouds, her daughter
Muuya (lightning) plays with her brothers the two Thunders, Vuk
nov. ed. 1, 151-2. She sits in ash-trees and on rocks, singing
songs; talks with the stag in the forest; bestows gifts, and is a
physician (p. 1148), Vuk 151. 149 n., no. 114. 158. She resem-
bles the devil too ; holds night-dance on the hill (Vuk sub v.
vrzino kolo), teaches pupils to lead clouds and make storms, de-
tains the last man. The vilas are likest the white ladies (Suppl.
to 968). With klikfati conf. Lith. * ulbauya volunge,' the wood-
pecker whines, and MS. 2, 94*" : ' ir Jclokent als umbe ein fulen
boum ein speht,' as woodp"ecker about a plumtree.
WIGHTS AND ELVES. 1407
CHAPTER XVII.
WIGHTS AND ELVES.
p. 439.] Augustine C. D. 8, 14 divides animate beings into
tliree classes: 'tripertita divisio animalium in deos, homines,
(laemones. Dii excelsissimum locum tenent, homines infimum,
daeynones medium ; nam deorum sedes in coelo, horainum in terra,
in aere daemonum.' The vettar have more power over nature
than we, but have no immortal soul, a thing they grieve at (p.
517). Fries, bot. udfl. 1, 109. The Goth. aggihis,OR(^. engil,
is not a convenient creneral term for these middle beinsrs, for it
conveys a definite Christian sense. Iw. 1391 uses geist for dae-
mon: ein unsihtiger geist. Genius means having generative power,
Gerh. Etr. gods pp. 15. 52. Another general term is ungefhum,
Schweinichen 1, 261-2. Spirits are also ungeheuer (p. 914) : die
ilhelen ungehiuren, Ges. Abent. 3, 61. 70-6 ; eihi^che ^mgehiure 3,
75. The Swed. rci too seems to have a general sense : sjo-rd, tomt-
rd, sJcog-rd, rdand, Runa 1844, 70; conf. as (Suppl. to 24 and
498). Mod. Gr. an-^^elov, FaurieFs Disc. prel. 82, must be
cTTOf^etov element, conf. to (xroi-x^etov jov Trorafiov 2, 77.
p. 442.] The Vidovali, Victohali are Goth. Vaihte-haleis, OX.
Vaetta-halir, fr. vict, wiht, wight, and the same people as the
Nahanarvali (Suppl. to 406). GDS. 715. Can i;ai7it'> be fr. vaian
to blow, and mean empty breath ? In Hpt's Ztschr. 8, 178 ' iht
(ie-wiht) iibles^ is half abstract, like Goth, vaihteis ubilos; whilst
'eines boesen wichtes art ' in Lauz. 3693 (conf. 1633) is altogether
concrete; so are, ' diz ungehiure wiht/ Ges. Abent. 2, 129; dat
vule wield, Rein. 3660 ; dat dein proper suverlec wechthen (girl),
Verwijs p. 33 ; 0. Engl, ^t'^^//(^ = being, wife, Nares's Gl. sub v. ;
illar vaettir, Fornm. 4, 27; ill vaettr ok orm, Fornald. 1, 487;
rog vaettr, Ssem. 67-8; 6-vaettr, malus daemon, our i(»-wesen.
land-vaettir are Saxo's 'dii loci iiraesides' 161. dii vettrarne,
Dybeck 1845, p. 98. uppa vegnar vaettir, ex improvise, Biorn
sub V. veginn (slain). The Norweg. go-vejter, good wights, whence
the gu-vitter of the neighbouring Lapps, answer to our gnte wichte,
gide holden (pp. 266. 456. 487); de guden Jwlden, Gefken's Beil. 99.
124-9. A 15th cent, description of the Riesengebirge has 'umb
des wechirchen oder hergmonJins willen,^ Mune's Auz. 7, 425 ; is
1408 WIGHTS AND ELVES.
this word akin to wicht, as well as ar-weggers (p. 454 n.) which
might mean 'arge wichte/ malicious wights ?i Weckerlein is a
dog's name, fr. wacker (brisk, wide-awake). Wihtelin, p. 441 n.,
may mean simply a puppet, like tocke, docke : bleierne (leaden)
Yiolder-zwerglin, Garg. 2o3^ A. vfichiel- stuhe in Sommer p. 24,
a wichtelen-/o6-/i in Panz. Beitr. 1, 42. Like wiht, das ding stands
for nightmare, Praetor. Weltb. 1, 27, as hones coses does for boni
genii, Alex. 289, 24, and M. Lat. creatura for something, wight,
Ducange sub v.
ON. ki/nd, f., pi. Icyndir, is genus, ens, Sasm. 1^. 6*. 118^; hynsJ,
Jcynstr, res insolita; Swed. ki/ner, creaturae, Runa 1844, 74.^
Akin to this word seems MHG. Icimder, creature, being, thing,
also quaint thing, prodigy : was chunders ? Wackern. lb. 506,
30; conf. 675, 39. 676, 28. 907, 7. 909, 17. solhe^ Under ich
vernam, MSH. 3, 195\ tiuvels Imnter, Rol. 223, 22. der tiuvel
und allez sin kunder. Tit. 2668. du verteiltez k., Ges. About. 3,
25. bestia de funde so sprichet man dem k.. Tit. 2737. verswin-
den sam ein k., daz der boese geist fuort in dem rore 2408. ein
vremdez k., MSH. 3, 17P. ein seltssene k., Walth. 29, 5. ein
triigelichez k. 38, 9. diu oedenk., MSH. 3, 213^. das scheusslich
kunter! Oberlin 846''; but also Mierlichiu kunder,' Gudr. 112, 4.
eiuer slahte k., daz was ein merwunder, Wigam. 1 19. maneger
slahte k., Wh. 400, 28. aller slahte kunterlich, Servat. 1954. k.
daz uf dem velde vrizzet gras (sheep), Helmbr. 145. der krebez
izzet gern diu kunterlin im wazzer, Renn. 19669. OHG. Chun-
t^eres frumere. Cod. Lauresh. 211. M. Neth. conder, Brandaen 33.
1667. dem boesem unlmnder, Dietr. 9859, formed like ON.
ovaettr; conf. AS. tudor, progenies, untydras, monstra, Beow. 221.
p. 443.] OHG. ' faunos = a/_p; Hpt^s Ztschr. 10, 369. MHG.,
beside alp (do kom si rehte als ein alp uf mich geslichen, Maurit.
1414), has an exceptional alf: so tum ein aJf . . . was nie su alf
(both rhym. half). Pass. 277, 69 and 376, 6. der unwise a// 302,
90. ein helfeloser alf 387, 19. der tumme d//482. 12. der to-
rehte a// 684, 40; conf. the name OlfalJ] Karajan 110, 40.— ;— Perh.
a nom. 'diu elbe' is not to be inferred fr. the dat. 'der elbe' in
1 Ar-weggers is a name for earth-wights : ar-beren = erd-beeren, p. 467, 1. 3 ; and
weg-\in = tciht-]in p. 449, last 1. — Trans.
2 Skryvvil, monstrum, Vilk. s. 35, skrimsl, Fornm. 4, 56-7, used like kynsl.
Ihre says, skrymsl = latebra, Dan. skriimsel terriculamentiun ; Neth..schr6m terror,
ON. skraumr blatero; Skrymir (p. 541).
WIGHTS AND ELVES. 1409
MS. 1, ^0^, as PfeifFer p. 75 says the Heidelb. MS. reads ' von den
elhen.' The dwarf iu Orendel is Allan ; a name Elhlin in Diut. 2,
107 ; a mountain-sprite -4 Ztier in Schm. 1, 47. With the above
OlfaJf conf. 'ein rehter olf/ Roseng. xiii., which comes near MHG.
ul£, pi. u\ve, but disagrees in its consonant with alp, elbe. On
the other hand, 'du dip, du dolp ' in H, Sachs i. 5, 525'' agrees
with the latter; so does Olben-herg, Hess. Ztschr. 1, 245. The
quite reg. M. Neth. alf (p. 463, last 2 11.) has two plurals : (1)
alven in Br. Gheraert v. 719. met alven ende elvinnen, Hor. Belg.
6, 44 ; and (2) elve)i in Maerl. : den elven bevelen, Clarisse's Gher.
p. 219. There is also a neut. alf with pi. elver ; conf. the names of
places Elver-sele, Elvinnen-herg. A large ship, e//-schuite, Ch. yr.
1253 (Bohmer's Reg. p. 26, no. 190) is perh. fr. the river Elbe.
AS. celjinni means nymphae, dun-te/_^7i?iioreades, wudu-oe//i«>iedry-
ades, wsdtev- celjinne hamadryades, s&c-celfinne naiades, fe\d-celjinne
maides, Hpt's Ztschr. 5, 199. The Dan. assimil. of ell en for elven
occurs indep. of composition : ' ellen leger med hannom,' mente
captus est, Wormius Mon. Dan. p. 19. ellevild = ^ory7. huldrin,
Asbiorns. 1, 46-8.*105. indtagen af huldren 1, 99. To dlpefriifsch ,
&c. add elpendrotsch, Grater's Id. undHerm. 1814, p. 102; Up.
Hess, 'die ilmedredsche' ; Fastn. 350 dlpetriill ; conf. trotsch
Mone's Anz. 6, 229. The adj. from alp is elhisch: in elhischer
anschowe, Pass. 97, 15. ein elhisclie ungehiure, Ges. Ab. 3, 75.
ein elbischez as 3, 60. elhischer gebaere 3, 68. ich sihe wol daz
du elhisch bist 3, 75.
p. 444 n.] For the Alps there occur in the ^lid. Ages ' elhon
= alpibus,' Diut. 2, 350''. uber elve, trans alpes. Bother 470.
iiber alhe keren, Servat. 1075. zer wilden alhe klusen, Parz. 190,
22, gen den wilden alhen, Barl. 194, 40.
p. 444 n.] Welsh gwion = elf, fairy. On hanshi, henshi see Hone's
Every Day b. 2, 1019, O'Brien sub v. sithbhrog (Suppl. to
280). heansvjhe, Leo's Malb. gl. 37, sighe 35. Hence the name
of an elvish being in the West of Engl., jn'.^y, pexij, pixhy, Scotch
^atA;ie,.Jamiesou 2, 182, and pixie, Suppl. 219. For the cole-
pixy, at fruit-gathering time, a few apples are left on the tree,
called in Somerset the irixhy -hording (fairies' hoard), Barnes sub
V. colepexy. Picsy-ridden, i.e. by night-mare; pixy -led, led astray.
p. 445.] The distinction betw. tdfar and dvergar appears also
in S»m. 28*: for dlfom Dvaliun, Daiun dvergom. Bj Alfheimr
J-410 WIGHTS AND ELVES.
Rask understands the southernmost part of Norway, Afh. 1,
86-8; by dvergar the Lapps 1, 87. Loki, who is also called dJfr,
is sent by OSinn to Andvari or Andpvari in Svartdlfaheim, Sn.
136; so Plutarch 4, 1156 derives daemons from the servants of
Kronos, the Idaean Dactyls, Corybantes and Trophoniads.
Curiously Olafr is called digri Geirsta-Sa- aZ/r, because he sits in
the grave-mound at Geirsto^, Fornm. 4, 27. 10, 212. Both
albs, alps and the Lat. albus come (says Kuhn in Hpt's Ztschr.
5, 490) fr. Ssk. ribhus ; conf. thie iuiz>in man = angels, 0. v.
20, 9. die weissen miinnel, Weise's Com. probe 322, Vishnu on
the contrary appears as a black dwarf, Meghaduta 58, and again
as a ferowu shepherd-boy 15. Dwarfs are created out of black
bones, ' or bldm leggjom,' Saem. 2''. Migrating dwarfs are either
white or black in Panz. Beitr. 1, 14. Still I think it speaks for
my threefold division, that the elves made by witches' magic are
also black, white and red, where red may stand for brown, though
hardly for dockr. In charms too, the ' worms ' equivalent to elves
are always of those three colours ; an Engl, spell names ' fairies
white, red and black,' Hone's Yearb. 1534. And horses black,
brown and white turn up in the fay-procession. Minstrelsy 199.
p. 446.] The dwarf Andvari dwells in Svartdlfaheim, Sn. 136;
Sn. 16 makes some dwarfs live in the ground (i moldu), others in
stones (i steinum).
447.] For dvergr, Saem. 49» has durgr, LS. twarg, AVestph.
twiark, L. Pihen. querge, Firmen. 1,511; Up. Lausitz guerx 2,
264. ' gituerg = u?in\is vel pomilio,' Gl. Slettst. 29, 43. eiu
ivildez getwerc, Er. 7395 ; getwergelin 1'096. daz tzwerk, Keller's
Erz. 632, 3. ivildiu getwerc, Goldem. 5, 1. Sigen. 21, 9. Ecke
81, 5. A deed of 1137 is signed last of all by ' Mirabilis nanus
de Arizberg, nepos imperatoris Heinrici,' MB. 4, 405 ; was his
name Wiuitertwerc? (a Mirabilis near Minden, yrs. 1245-82,
Wigaud's Wetzl. beitr. 1, 148. 152. Henr. Mirabilis, D. of
Brunswick, d. 1322. Earth-mannikins do spin, Sup. 993 ; but
their favourite line is smith-work; they are ' ha^ir dvero-ar,*'
Saem. 114«. Knockers are little black hill-folk, who help to
knock, and are good at finding ore, Hone's Yearb. 1533. The
thunderbolt was also elf-ahol, conf. Alp-donar (p. 186-7). As
smiths with cap and hammer, the dwarfs resemble Vulcan, who
is repres. with hat and hammer, Arnob. 6, 1 2 ; conf. Lateranus
WIGHTS AND ELVES. 1411
(Suppl. to 511). Dwarfs were worked on ladies' dresses, dcergar
a oxlum, Sa3m. 102*'.
p. 447 u.] The korr, dwarf, dim. liorrilc, is black aud ugly,
with deep-set eyes and a voice inufSed by age, Schreib. Abh. v.
streitkeiL p. 80. Welsh gwarchell, a puny dwarf, gwion, elf,
fairy, gwyll, fairy, hag. Lith. harla, harVde. Serv. malienitza,
tnanyo, little-one, star-mali, old little-one, kepetz.
p. 448.] The worship of elves is further attested by the dlfa-
blSt performed in one's own house, Fornm. 4, 187. 12, 84; a
black lamb, a black cat is offered to the huldren, Asb. Huldr. 1,
159. In Dartmoor they lay a bunch of grass or a few needles in
the pixies' hole, Athenaeum no. 991; The alp-ranke is in AS. celf-
pone, OHG. alb-dono, like a kerchief spread out by the elves ? (p.
1216) ; alf-rank, amara dulcis, Mone's Anz. 6, 448. Other plants
named after them are elf-blaster, elf-ndfver, Dyb. Ruua 1847, 31.
p. 451 n.] The adage in the Swiss dwarf-story, ' sdlbeii iho,
scllben gha' (conf. issi teggi, p. 1027), is found elsewhere : Xorw.
' sjol gjort, sjtil ha,' Asb. Huldr. 1, 11; Yorarlb. ' selb to, selb
ho,' Vonbun p. 10; ' salthou, saltglitten,' Wolf's Ztschr. The
goat's feet suggest the cloven hoofs of satyrs, for dwarfs too ' dart
through the wood on poin^et^' /ioo/,' Dietr. drach. 140^. The
ill effect of curiosity on men's dealings with dwarfs comes out in
the following : — A shepherd near Wousgehiiu saw his dog being
fed by two dwarfs in a cave. These gave him a tablecloth, which
he had only to spread, and he could have whatever food he
wished. But when his inquisitive wife had drawn the secret
from him, the cloth lost its virtue, and the zivergles-bninn by
Wonsgehau ran blood for nine days, while the dwarfs were
killing each other, Panz. Beitr. 2, 101.
p. 451.] Angels are small and beautiful, like elves and dwarfs;
are called geonge men, Casdm. 146, 28 ; woman's beauty is comp.
to theirs, Walth. 57, 8. Frauend. 2, 22. Hartm. bk. 1, 1469.
Percival ^ bore angel's beauty wiilwid wings,' Parzif. 308, 2.^
And dwarfs are called the fair folk (p. 452) ; sgon-aunken, Kuhn's
Westph. sag. 1, 63. Alberich rides 'als ein Gotes engel vor dem
her,' Ortuit 358. die kleinen briute (she-dwarfs), vrouwen also
din bilde getan (done like pictures), Alex, and Antiloie (Hpt's
' Pennati pueri already attend Yeuus in Claudian's Epitb. Palladii ; angels flit
round the tower, I'ertz 0, 451".
1412 WIGHTS AND ELVES.
Zfcschr. b, 425-6) ; conf. ' Divitior forma, quales audire solemus
Naides et Dryades mediis incedere silvis/ Ov. Met. 6,452. On
the otber hand, Hogni, whose father was an alb, is pale and dini,
as bast and ashes, Vilk. c. 150; changelings too are ugly (p.
468). We read of dernea wihtl (p. 441) ; and the red-capped
dwarf is hlack, Runa 3, 25. Dwarfs have broad broivs and lomf
hands, Dybeck 1845, p. 94; graze arme, hurzin hein het er nach
der getwerge site, Wigal. 6590 ; and the hlateviieze in Rother
seem to belong to dwarfs, by their bringing the giants costly
raiment. Dwarfs come up to a man's knee, as men do to a
giant^s : ' die kniewes hohen .... die do sint eins kniewes
hoch,' Dietr. drach. 299*. 175«\ 343^ Dietr. u. ges. 568. 570.
Often the size of a tlinmh only : pollex, Pol. paluch. Boh, palec,
ON. jjumlungr (Swed. pyssliug : 'alia min fru mova pysslingar,'
Sv. folks. 1, 217-8; ON. pysslingr, fasciculus), Lith. nyksztelis,
thumbkin, wren, Kl. schr. 2, 432-3. In Indian stories the soul
of the dying leaves the body in the shape of a man as big as a
thiimh, Holtzm. Ind. sag, 1, 65. Ruhig says the O.Pr. harz-
duckai is not fr. pirsztas, finger, but fr. barzda, beard, the sub-
terraneans being often repres. with long beards. MHG. names
for a dwarf: der Meine mann, Ernst 4067. der luenige man, Er.
7422. Eilh. Trist. 2874. der we^iige gast, Er. 2102. weniges
mennel, Frib. Trist. 5294. ein gar iveniger man mit einer giildin
krone, Ecke 202. ein wenic twirgeUn, Alex. 2955. der hurze
hleine, der kle'ine recke, Dietr. drach. 43^. 68*. der lounderkleine,
Altsw. 91. Serv. star-rnali, old little-one. An unusual epithet,
applied also to slaves and foreigners, is He puant nain,' Ren.
4857. The Elf-king sits under a great toadstool, Ir. miirch. 2,
4 ; and whoever carries a toadstool about him grows small and
light as an elf 2, 75. The little man afloat on a leaf in Brandaen
is on a par with the girl sailing over the waves on the leaves of
a waterlily, Miillenh. p. 340 ; conf. nokkeblomster (p. 489).
p. 453.] Hills and woods give an echo : OHG. gnlm, Diut. 2,
327*; IslRG. gal and //a/, Deut. myst. 2, 286; widergalm, Tit.
391 ; die stimme gap hinwidere mit gelichem galme der wait, Iw.
618. They answer : conscia ter sonuit rupes, Claud, in Pr. et
01yl)r. 125; responsat Athos, Ilaemusque remvgit, Claud, in
Eutr. 2, 162 ; daz in davon antworte der berc unde ouch der tan,
Nib. 883, 3; ein gellendiu fluo, Laiiz. 7127; si schrei, daz ir der
WIGHTS AND ELVES. 1413
wait cnfsprach, Bon. 49, 71 ; daz im der berc entgegenhal, Er.
7423. ON. dvergmali qva^ i hverjum hamri, Fornald. 3, 629 ;
dvergmalenn, Alex, saga 35. 67. AS. wudu-mcer, both echo and
nympha silvestris. The woodman calls fr. the wood, Megenb. 16,
20. Bocler's Superst. of the Esths p. 146 gives their names for
the echo: squint-eye, wood's reph/, elf-son's cry ; Possart p. 163-4
says, the mocking wood-elf mets halias makes the echo (Suppl.
to 480). Echo is the silvan voice of Faunus, Picus (conf. wood-
pecker and Vila), Klausen pp. 844. 1141 ; the Mongols take a
similar view of it, Petersb. bull. 1853, col. 70. In the Ir.
marchen 1, 292 echo is not ' muc alia,' bub macalla or alia hair,
Gael, madalla, son of the rock, Ahlw. Oisian 3, 336.
As the ON. saga makes Huldra queen of dwarfs, Swedish
legends have a fair lady to rule the dwarfs ; even a king is not
unknown, as the herghong (p. 466). The English have a queen
of fairies, see Minstr. 2, 193 and the famous descr. of queen Mah
(child, doll ?) in Rom. and Jul. i. 4; conf. Merry W. of W. v. 4.
Add Morguein de elvinne, Lsmc. 19472. 23264-396-515. 32457.
In German opinion kings preponderate. The Sorlaj^attr makes
Alfrigg a brother or companion of Dvalinn, while Sn. 16 asso-
ciates Alpiofr with him, Fornald. 1, 391 ; conf. ' in dem Wpericliis-
loke,' Baur no. 633, yr. 1332. ' der getwerge kiinec Bilei' has a
brother Brians, Er. 2086 ; Grigoras and Glecidoldn, lords of der
twerge lant 2109. Another is Antilois (rhym. gewis), Basel MSS.
p. 29^. On the name of the dwarf-king Luarin, Luaran, see
Hpt's Ztschr. 7, 531; Laurin, Baur no. 655; a Laurins in the
Roman des sept sages (Keller's Dyocletian, introd. p. 23 — 29).
With Gibich conf. Gehhart, Miillenh. p. 307; king Piper, or
Pippe kong 287. 291-2. Again, the Scherfenberger dwarf, DS.
no. 29 ; Worblestriiksken king of earthmannikins, Firmen. 1,
408 — 410. Albr. v. Halb. fragm. 25 speaks of a got der twerge.
p. 453 n.] The lament ' Urban is dead ! ' sounds like the
Yorarlberg cry ' TJrhans (old Jack) ist todt' (conf. Urian, ur-
teufel, p. 989, and 'the devil's dead,' p. 1011-2), Yonbun p. 4 ;
ed. 2, pp. 2. 7. Fromm. Mundart. 2, 565. Kilian is dead,
Winkler's Edelm. 377; Salome is dead, Panz. Beitr. 2, 40.
* Eisch, Pingel, Pippe kong, Pilatje, Vatte, Kind ist dot,' Miillenh.
nos. 398—401. Habel is dead, Preusker 1, 57. nu ar Plagg dod,
Runa 1844 p. 44. nu er Ulli dau^r, Fornm. 1, 211. 01. Tryggv.
1414: WIGHTS AND ELVES.
c. 53. In a Cornish legend a beautiful slie-dwarf is buried by
the little folk in Leland church near St. Ives amid cries of Our
queen is dead ; conf. Zeus is dead, buried in Crete, thunders no
more, Lucian's Jup. trag. 45.
p. 454.] The dwarfs names Ddinn, Ndinn (mortuus) raise the
question whether elves are not souls, the spirits of the dead, as
in Ssk. Indras is pita Marutam, father of the winds = of the dead,
Kuhn in Hpt's Ztschr. 5, 483-9. Of the dwarf Alvis it is asked :
hvi ertu folr um nasar, vartu i nott med' nd ? Ssem. 48*. Dvalinn
alfr, Ddinn dvergr; Dvalinn sopiens, Durinn somnifer 28\ And-
vari, son of Oinn 181* means perh. cautus (Suppl. to 461).
Finnr reminds of Fin in the Norrland story (p. 1025), and of
f^ither Finn in Miillenh. p. 300. Bivor may be conn, with dwarf
Bibunc in Dietr. drach. Germ, names of dwarfs : Meizclin,
Dietr. dr. 196\ Aeschenzelt, Ring 233-9. Hans Donnerstag,
Miillenh. p. 578. Bohrinda, Muggastidz, Yonbun pp. 2. 7 ; conf.
Stutzamutza, Grossrinda, Wolf's Ztschr. 2, 60. 183.
p. 455.] On the arweggers see KM ^. 3, 195. Dwarfs live
in holes of the rock : styuja (ingemiscunt) dvergar fyrir steins
durum, Seem. 8*^. Dvalinn st65 i steins dyrum, Hervar. p. 414.
They like to stand in the doorway, so as to slip in when danger
threatens. A dwarf's hole is in ON. ganri, Yilkin. c. 16 (the
jnxies' house or hole in Devon, Athen. nos. 988. 991). They were
called vegghergs visir, Saem. 9*. In Sweden, berg-rd, bergraet,
Runa 3, 50, iord-byggar 1845, 95, di sma undar jtirdi 60, hoj-
hiergs-guhbe, conf. tomte-gubbe (p. 500), god-gubbe. In Norway,
hou-boer, dweller on a height. In Geruiany too, wildiu getwerc
live in the mountain beside giants, Hpt's Ztschr. 6, 521; ' der
hort Niblunges der was gar getragen uz eime holn berge,' Nib.
90, 1 ; a wildez getwerc is surprised ' vor eime holeii berge,' Er.
7396 ; ' si kument vor den berc, und sehent spiln diu getwerc,'
see the dwarfs play, Dietr. dr. 252^, conf. 213'^; twerge dwell in
the Hoberg, Ring 211. ' Daemon subterraneus truculentus, berg-
teufel; mitis, bergmenlein, Jcobel, guttel ;* again, 'daemon me-
tallicus, bergmenlein,' for whom a ' fundige zech ' was deposited,
Georg Agricola de re metall. libri XII. Basil. 1657, p. 704*^.
Gan uf manegen ruhen berc,
da .weder katze noch getwerc
mohte iiber sin geklummen. Troj. kr. 6185.
WIGHTS AND ELVES. 1415
The term h older s-miinnchen iin bohlers-locli, Bechst. 3, 129,
must come fr. biihel, collis ; conf. OHG. puhiles pere, Graif 3,
42 and the name Bohler. Wend. ludkowa gom, little folk's hill,
Volksl. 2, 268*. in montanis (Prasiorum) pygmcei traduntur,
Pliny G, 19. People show the twarges-locker, ivilllekes-locker, luul-
weckers-locker, tvunnerkes-gdtter, Kuhn's Westph. sag. 1, Go.
'I'hey also live in graoe-mounds, Lisch 11, 3G6, in cairns (sten-
ros), and under men's houses and barns, Fries's Udfl. 109. These
are likewise the resort in summer of the courriquets of Bretagne,
who sleep on the hearth all the winter. But they cannot endure
menu's huild'ing stables over their habitations, which the muck,
sinking through, would defile, Miillenh. p. 575. 297. Kuhn, nos.
329. 363 and p. 323. Asb. 1, 150-1. Dybeck 1845, p. 99. ^
The name of Subterranean is widely spread: dat unner-ersch,
das u)iner-eersc]ie, in Sylt-6e onner-erske, Miillenh. 43S. 393. 337.
de unner-drschen near Usedom. In digging a well, men came
upon their chimney, and found quite a houseful, Kuhn in Jrb.
der Berl. ges. 5, 247- erdmdnnel, erdweibel, Panz. Beitr. 1, 71.
Lith. kaukas, earth-man, kankaras, mountain-god ; conf. semmes
deewini, earth-gods, Bergm. 145. In Fohr and Amrum onner-
hdnkissen, in Dan. Schleswig unner-vces-toi, unner-hors-toi, unners-
hoes-toi (t6i = zeug, stuff, trash), Miillenh. 279. 281. 337. Elves
inhabit a Rosegarden inside the earth, like Laurin, where flower-
picking is punished, Minstr. 2, 188. 192.
p. 456.] Venus is called a feine (Suppl. to 411), een broosche
eluinne, Matth. de Castelein's Const van rhetoriken, Ghendt
1555, p. 205; conf. the Venus-Miune hovering in the air, and
travelling viewless as a sjyrite (p. 892).
p. 458.] De guden holden are contrasted with the kroden
duvels (Suppl. to 248-9). Min vara holdo, verus genius, Notk.
Cap. 81. Is holderchen the original of ulleken, illken. Bait. stud.
12*^,184, and iillerkens, Temme's Pom. sag. 256?=^ liujiingr =
huldumaSr, Aefintyri 105. The Norw. huldrefolk, Asb. 1, 77
and Faroe hiddefolk, Athen. no. 991, are of both sexes, though
^ Two maideus came to a peasant when ploughing, and begged him to leave off.
they were going to bake, and the sand kept falling into their dough. He bargained
for a piece of their cake, and aft. found it laid on his plough, Landau's Wiiste orter,
p. 138. So fairies in Worcestersh. repay compliant labourers with food and drink,
Athen.
2 Arweg/jers is perh. to be explained by arwegget = arbeit, Firmen. 1, 303, and
means workers ; conf. weckerchen, wulwecker.
1416 WIGHTS AND EL^^S.
the females are more spoken of : a female is called Judder, Asb.
1, 70, a male Jmldre-haU (-karl) 1, 151. Dybeck 1845, 56 de-
rives Ju/U-fru, hyl-moer fr, liyld, elder-tree. The good nature
of dwarfs is expr. by other names : Norw. grande, neighbour,
and Asb. 1, 150-1 tells a pretty story of the imderground neigh-
hour. Might not the ' goede kinder' in Br. Geraert 718 come in
here ? A guoter and a pilwiz are named together, Hagen's Ges.
Abent. 3, 70; ' der guotaeri ' is the name of a MHG. poet. Lith.
halti zmones, the honest folk, Nesselm. 319^ As dwarfs im-
part to men of their bread or cake, help in weaving, washing
and baking, and serve in the mill (Panz. Beitr. 1, 155), they in
return make use of men's dwellings, vessels, apparatus. So the
pixies in Devon, Athen. no. 991. In winter they move into men's
aummer-huts (sheelings), Asb. 1, 77, 88. They can thrash their
corn in an oven, hence their name of hackofen-trescherleln, Gar.
41*; once the strazeln were seen thrashing in an oven six together,
another time fourteen, Schonwth 2, 300. 299. They fetch men
of understanding to divide a treasure, to settle a dispute, Pref.
xxxiii.-iv. Contes Ind. 2, 8. Somad. 1, 19. Berl. jrb. 2, 265. Erfurt
kindm. 26. Asb. p. 52-3. Cavallius no. 8. Wal. march, p. 202.
KM. nos. 92. 133. 193-7; conf. pt. 3, ed. 3, pp. 167-8. 216. 400
(conf. dividing the carcase among beasts, Schonwth 2, 220.
Nicolov. 34. societas leonina, Keinh. 262). They let a kind
servant-girl have a present and a peep at their wedding, Miillenh.
326-7 (see, on dwarf's weddings, Altd. bl. 1, 255-6. Naubert 1,
92-3. Goethe 1, 196). Hafbur goes into the mountain and has
his dream interpr. by the eldest ' elvens datter,' Danske v. 3, 4.
They dread the cunning tricks of men ; thus, if you take a hnife
off their table, it can no longer vanish, Lisch 9, 371. The man
of the woods, or schrat, like the dwarf in Rudlieb, cannot endure
a guest who blows hot and cold. Boner 91. Strieker 18 (Altd. w.
3, 225). If on the one hand dwarfs appear weak, like the one
that cannot carry Hildebrand's heavy shield, Dietr. u. Ges. 354.
491. 593, or the wihtel who finds an ear of corn hea.vy, Panz.
Beitr. 1, 181 ; on the other hand the huldre breaks a horse-shoe,
Asb. 1, 81, fells a pine and carries it home on her shoulder 1, 91.
And in Fairyland there is no sickness, Minstr. 2, 193 ; which
accords with the longevity boasted of by dwarf Eudleib xvii. 18,
conf. Ammian. 27, 4 on the long-lived agrestes in Thrace.
WIGHTS AND ELVES. 1417
p. 459,] The dwarfs retiring before the advance of man pro-
duce, like the Thurses, Jotuns and Hunes, the impression of a
conquered race. In Devon and Cornwall the pixies are regarded
as the old inhabitants. In Germany they are like Wends (the
elves like Celts?), in Scandinavia like Lapps. Dwarfs are
heathen : ' ob getonften noch getiuergen der beder kiinec wart ich
nie/ of either dipt or dwarf, Biter. 41 5G. The undergrounders
fear not Wode, if he have not washed ; conf. Miillenh. no. 500
(p. 458 n.). They can^t abide bell-rinying, Firmen. 2, 264^, they
move away. In moving they leave a cow as a present, Dybeck
1845, 98. The subterraneans ferry over, Miillenh. p. 575 ; wich-
tels cross the Werra, Sommer p. 24 ; three wichtels get ferried
over, Panz. Beitr. 1, 116; conf. the passage of souls (p. 832).
As the peasant of the Aller country saw the meadow swarming
with the dwarfs he had fei-ried over, as soon as one of them put
his own hat on the man's head ; so in the Altd. bl. 1, 256 : when
the hel-clothes were taken off, ' do gesach he der getwerge me wen
tusunt.' "When the peasant woman once in washing forgot to put
lard in, and a wichtel scalded his hand, they stayed away. The
iilleken fetch water, and leave the jug standing. Bait. stud. 12^.
184.
p. 461.] Ostgotl. sJcot, troll-shot, elf-shot, a cattle-disease, also
elf-hldsier, Dyb. 1845, 51 ; conf. ab-gust, alv-eld, alv-skot, Aasen.
Their mere touch is hurtful too : the half-witted elben-trotsche
(p. 443) resemble the ' cerriti,' larvati, male sani, aut Cereris ira
aut larvarum incursatione animo vexati,' Nonius 1, 213. Lobeck's
Aglaoph. 241. Creuz. Symbol. 1, 169 (ed. 3). The sick in Ire-
land are fairy -struck. The name Andvari, like the neut. andvar,
can be interpr. ventus lenis, aura tenuis, though Biorn translates
it pervigil (Suppl. to 454). With Vestri, Vinddlfr is to be conn.
' Vestralpus Alamannorum rex,' Amm. Marcell. 16, 12. 18, 2; it
is surely westar-alp rather than westar-halp, in spite of AS. west-
healf, ON. vestralfa, occidens. Erasm. Atberus' Diet, of 1540
remarks : ' mephitis, stench and foul vapour rising out of swamps
or sulphurous waters, in nemoribus gravior est ex densitate sil-
varum.' In the Dreyeich they say ' der alp feist also.' The
loolis of elves bewitch, as well as their breath : eft ik si eatsen,
Val. and Nam. 238''. byn yk nu untzen ? Hpt's Ztschr. 5, 390.
p. 462.] Elves can get into any place. The alfr enters the
1-118 TTTGHTS A^-D ELVES.
house 'at luJcfinn dyrum ollum/ Foruald. 1, 313, They steal np
softly, unperceived : 'se geit op elben-tehnen/ she walks on elf-
toes, they say about Magdeburg.
p. 463.] They can make themselves {nvisible : daz aualutte
des sih jjergentoi (self-hiding) truge-tievels, N. Boeth. 42. eiu
^nisihtiger geid, Iw. 1391. The invisibility is usually effected by
their head-coveriug, the neheWkappe, Ettn. Maulaffe 534. 542.
Altswert 18, 30. in miner nebelkappen, Fraueul. 447, 18; or
hele-Mppel, Winsb. 26, 5. ^Viusbekin 17, 5; and the secret
notches in it are called kdppel-smte 17. 18. ' nacht-raben und
nebel-hapel ,' Katzmair p. 23-8 (yr. 1397) . It seems they also wear
a fire-red tschople, Vonbun p. 1 ; and a subterranean has the
name of Bedheard, Miillenh. p. 438. The hnldre-liat makes in-
visible, A?b. 1, 70. 158-9, like the thief's helmet; the hat is also
called hvarfs-hatf, and the boys who wear it varfvar, Hpt's
Ztschr. 4, 510-1 ; conf. ' hverfr J^essi alfr sva sem skuggi,' Yilk.
c. 150. The courriquets of Bretagne wear huge round hats. Men
cry to the dwarfs, 'zieht abe iuwer helin-ldeit ! ' Altd. bl. 1, 256.
Like our dwarfs, the little corybantes in antiques wear hats, Pans.
3. 24, 4. Not ouly Orcus's helmet, but his coat was known, for
the Romans called the anemone Orci tunica, Dioscor. 2, 207.
Conversely, dwarfs become visible to those who anoint their eyes
with dwarf-salve, as in the story of the nurse who put the oint-
ment to one of her eyes, and could see the subterraneans, till
they tore out the eye, Asb. 1, 24-5. Mullenh. p. 298. Dyb. 1845,
94. Poems of the Round Table give dwarfs a. scourge, where-
with to lay about them, Lanz. 428. 436. Ev. 53. 96. Iw. 4925.
Parz. 401, 16. Even Albrich bore
eine geisel swaere von golde an siner hant,
siben knopfe swaere hiengen vor daran,
damit er umb die hende den schilt dem kiienen man
sluoc so bitterlicheu. Xibel. 463-4.
In Possart's Estl. p. 176 the giants carry whips with millstones
tied to the tails.
p. 465.] Old poetry is full of the trickery of dwarfs, who are
kiindic as foxes, endelich, Dietr. drach. 17, ' endelich und kec,'
'brisk and bold,' 346^. bedrogan habbind sie dernea wihti, Hel.
92, 2. du triigehaftez wiht, Barl. 378, 35. uns triege der alp,
WIGHTS AND ELVES. 1419
Hagen's Ges. Ab. 3, GO. e\k-ghedroch, Beatrijs 736. e\k-ghe-
drochte, Maerl. (Clarisse's Glieraert p. 211)). "Waleweiu 5012.
enhorde glii noifc segglien (heard ye ne'er tell) van alh-gedrochte,
Hor. Belg. 6, 44-5. Deception by ghosts is also getrucnisse, Herb.
12833. ungihiure drugi-dinc, Diemer 118, 25. 121, 3. May we
conn, with ahegetroc the M. Neth. avondtronlie ? Belo-. mus. 2,
116. In App., spell xlii., an alb has eyes like a teig-trog (lit.
dough-trough). Getwdfi, fantasma, is better expl. by AS. divaes,
stultus (Suppl. to 916) than by SI. dusha, soul (p. 826).
Oppression during sleep is caused by the alp or mar (p. 1246) :
uiich druchet heint (to-night) der alp^ Hpt's Ztschr. 8, 514. koni
rehte als ein alp uf mich geslicheu, Maurit. 1414. The trud
presses, Dietr. Russ. mai'ch. no. 16, couf. frau Trade (p. 423).
Other names for incubus : stendel, Staid. 2, 397; rdtzel or schrdtzel,
PriBtor. Weltb. 1, 14. 23 (p. 479) ; Fris. woelHdcr, Ehrentr. 1,
386. 2,16; LG. ivaalruter, Kriiger 71''. Kuhn's Nordd. sag.
nos. 338. 358. p. 419 (conf. Walschraud in the M. Neth. Bran-
daen) ; Engl, hag-rode, -ridden, W. Barnes ; picsy-ridden (Suppl.
to 444; the pixies also, like the courriquets of Bretagne, tangle
the manes of horses, and the knots are called pixy-seats, Athen.
no. 991) ;.Pol. hna, Boh. tma, Fin. painayainen, squeezer, Ganan-
der 65. Schroter 50. Other names for plica: Upp. Hess.
HolleJiopp, at Giessen morloclce, mahrklatfe, Judeuzopf. A child
inDiut. 1, 453:
hatte ein siechez houbet (sore head),
des hatten sich verlouhet
di hdrlocke alle garewe.
And Sibilla (antfahs) has hair tangled as a horse's mane, Eu.
2701. Scandinavian stories do not mention Holle's tuft or tail,
but they give the huldres a tail. This matted hair is treated of
by Gas. Cichocki de hist, et nat. plicae polonicae, Berol. 1845, who
adds the term gwozdziec, liter, nail-pricking, cramping.
p. 465.] Dwarfs rldo : diu phert din si ritcn waren geliche
groz den schdfen, Hpt's Ztschr. 5, 426; conf. Altd. bl. 1, 256.
Dwarfs mount a roe. Ring p. 211. 231. Fairies ride, Minstr. 2,
199. Pixies ride the cattle at night, Athenreum nos. 991. 9S9.
Poike in a red cap rides a ivhite goose, Runa 1844, 60, as the
pygmsei rode on partridges, Athen. 3, 410. The ancients kept
1420 WIGHTS AND ELVES.
dwarfs and dogs, Athen. 4, 427, as men iu the Mid. Ages kept
dwarfs and fools. Giants, kings and heroes have dwarfs in their
retinue, as Siegfried has Elberich, and in Er. 10. 53. 95. 995.
1030 a knight has a getwerc riding beside him and laying on
with his scourge; he is called Maledicur, and is aft. chastised
with blows 1066. Elegast goes a thieving with Charlemagne.
In AVigalois a maiden comes riding, behind whom stands a dwarf
with his hands onher shoulders, singing songs 1721 — 36; another
getwerc has charge of the parrot and horse 2574. 3191. 3258-87.
4033. Oil the train of a richly bedizened dame ride little black
spirits, giggling, clapping hands and dancing, Ca3s. Heitsterb. 5,
7 (Suppl. to 946).
p. 467.] While the Devonsh. pixies make away with turnips
(Athenajum no. 991), our German dwarfs go in for peas, erhsen ;
hence the name of thievish Elbegast is twisted into Erhagast :
' I adjure thee by thy master Erbagast, the prince of thieves,'
Ztschr, f. Thiiring. gesch. 1, 188. These thievish dwarfs may be
comp. to Hermes, who steals oxen as soon as he is born. Hymn
to Merc. Dwarf Elberich overpowers a queen, and begets' the
hero Otnit. An alb begets Hogni, Yilk. c. 150. The story of
' den hergtagna' is also told by Dyb. 1845, p. 94. Dwarfs are
much given to carrying oflF human brides and falling in love with
goddesses, e.g. Freya. The marchen of Fitchers-vogel is also in
Prohle's M. f. d. jugend no. 7, whei*e he is called jieder-vogel ;
conf. Schambach pp. 303. 369. Little Snowdrop's coming to
the dwarfs' cottage, and finding it deserted, but the table spread
and the beds made, and then the return of the dwarfs (KM. no.
53) agrees remarkably with Duke Ernest's visit to the empty
castle of the beak-viouthed people. When these come home, the
master sees by the food that guests have been, just as the dwarfs
ask 'who's been eating with my fork?' Ernst 2091 — 3145.
And these crane-men appear in other dwarf stories : are they out
of Pliny and Solinus ? ' Gerania, ubi pygraseorum gens fuisse
proditur, Cattuzos (al. Cattucos) barbari vocant, creduntque a
gruibus fugatos,' Pliny 4, 11, conf. 7, 2. Hpt's Ztschr. 7, 294-5.
Even the Iliad 3, 6 speaks of cranes as avSpdai iruyfiatota-t (f)6vov
Kal KTJpa (^epova-ai. On dwarfs and cranes see Hecateeus fi'agm.
hist. Gr. 1, 18. The Finns imagined that birds of passage spent
the winter in Dwarfland ; hence lintuhotolainen, dweller among
WIGHTS AND ELVES. 14'21
birds, means a dwarf, Ronvall sub v. Hutu : conf. the dwarf's
name lindukodonmies, birdcage man. Duke Ernest's flight to
that country reminds of Babr. 26, 10 : ^euyw/zev ei? ra Uuyfxaicov.
As the dwarf in Norse legend vanishe.s at sunrise, so do the pixies
in Devonsh., Athenm. no. 991. In Swedish tales this dread of
daylight is given to giants, Runa 3, 24-. Sv. folks. 1, 187. 191.
p. 4G9.] The creatui-e that dwarfs put in the place of a child
is in ON", sldptiingr, Vilk. 167. 187 ; in Icel. unisliipttngr, kominn
af -alfum, Finn. Joh. hist. eccl. Islandiae 2, 369 ; in Helsing.
bytmg (Ostgot. moling), skepnad af mordade barn, Almqv. 394'^;
in Smaland iWiere, barn bortbytt af trollou, litet, vanskapligt,
elakt barn 351. In MHG. ivehselhalc, Germ. 4, 29 ; ivehselkaJjT,
Keller 468, 32 ; luehselkind, Bergreien p. 64. In Devon aii<l
Cornw. a fairi/ cliangeUiig, Athenm. no. 989. Kielhropf is in
OHG. cliel-chropf in. the sense of struma, Graff 4, 598. To this
day, in some parts, they say kielkropf for what is elsewhere called
grabs, grilhs, wen, either on the apple or at the throat, and like-
wise used of babies, Reinwald's Id. 1, 54. 78. 2, 69 ; also hntzigel,
Adamshiitz 1, 18 (p. 506-7), conf. kribs, gribs (p. 450 n.).
Luther's Table-t. 1568, p. 216-7: ' weil er im In-opf Idelf.'
Schm. 2, 290 : liielhopf. The Scotch sitldcJi steals children, and
leaves a changeling behind, Armstr. sub v. (Leo's Malb. gl. 1, 37).
In Lithuania the Laume changes children, hence Lauvies apmai-
72?/to6* = changeling. 'Roh. podwrznec. Wend. pr erne nk : flog him
with boughs of droopiug-birch, and he'll be fetched away, Volksl.
2, 267-8. Similar flogging with a hunting-whip, Sommer p. 43;
conf. Pra3tor. Weltb. 1, 365. It is a prettier story, that the
dwarfs would fain see a human mother put their babe to her
breast, and will richly reward her for it, Firmen. 1, 274''. The
joke of the ' miillei-s sun ' (p. 468 n.) recurs in the MHG. poem
of ' des muniches not,' Hpt's Ztschr. 5, 434. Other stories of
changelings in Miillenh. p. 312-3-5. DS. 81-2. Ehrentr. Fries,
arch. 2, 7. 8.
The singular method of making the changeling blurt out his
age and real character is vouched for by numberless accounts.
A dwarf sees people brew in a hiihner-dopp (hen's egg pot,
see eier-dopp, p. 927), and drain off the beer into a goose-egg
dopp, then he cries : ' ik biin so oelt as de Behmer woelt, unn hett"
in myn laebu so 'n bro uich seen,' Miillenh. no. 425, 1 and 2
VOL. IV. L
li:22 WIGHTS AND ELVES.
(Behmer goU in Liscli's Jrb. 9, 371). A Swed. version in Dybeck
'4o, p. 78. '47, p. 38. Tiroler sag. in Steub p. 318-9. Thaler in
AVlf s Ztschr. 1, 290. Prohle p. 48. A Lith. story in Schleicher,
AViener ber. 11, 105. 'As many years as the fir has needles/
Yonbun G. ' I've seen the oak in Brezal wood "* seems old, for
the Eoman de Ron itself says of Breceliande forest : ' vis la forest,
e vis la terre,' Note to Iw. p. 263. That elves attained a great
age, comes out in other ways ; thus Elberich is upwards of -500,
Ortn. 211.
p. 470.] Elves avoid the sun (p. 444 n.), they sink into the
ground, they look like flowers, they turn into alder, aspen or
wilhw-houijlLs. Plants that grow in clusters or circles, e.g. the
Swed. livit-sippan, are dedic. to them. Fries bot. udfl. 1, 109 ;
so the fairy queen speaks out of a clump of thorns or of standing
corn, Minstr. 2, 193. Their season of joy is the night, hence in
Vorarlberg they are called the night-foil; Steub p. 82 ; esp. Mid-
summer Night, Minstr. 2, 195, when they get up a merry dance,
the elj-dans, Dybk '45, 51, taking care not to touch the herb
Tarald 60. The elfins dance and sing, Miillenh. p. 341. Who-
ever sees them dance, must not address them : ' They are faii'ies ;
he that speahs to them shall die. I'll wink and couch ; no man
their works must eye,' Merry W. of W. 5, 5. . When the subter-
raneans have danced on a hill, they leave circles in the grass,
Reusch's Add. to no. 72 ; so the hoie-mannlein, who take their
name fr. Jtoien, huien to holla, dance rings into the grass, Leopr.
32-4. 107. 113-8. 129. SchOnw. 2. 342. These circles are called
fairy rings, and regarded as dwellings of pixies, Athenm. no. 991.
The vSesleria coerulea is called elf-grds. Fries bot. udfl. 1, 109 ;
the pearl-muscle, Dan. elve-skiiil, Nenin. 2, 682. Elves love to
live beside springs, like Holda and the fays ('p.412) : der elvinnen
fonteine, Lane. 315. 899. 1346-94; der elvinnen horn 870. 1254.
p. 472.] Dwarfs grant loishes :
ein mann quam an einen berch (came to a hill),
dar gref hie (caught he) einen cleinen dwerch ;
uf dat hie leisse lofen balde (might soon let go)
den dwerch, hie gaf em wunscUe loalde (power of wishing)
drier hande (3 things). Cod. Guelferb. fab. 109.
They are wise counsellors, as Antilois to Alexander ; and very skil-
WIGHTS AND ELVES. 1423
ful. Dwarf Paco?ef in Cleomades and Valentin makes a wooden
horse, that one can ride thi-ough the air (like Wieland and DajJalus).
Not akin to Fahidls, is he ? * Manec spaehez were Ez worbt ein
lolldez twerc, Der listig Pranzopil/ Wigani. 2585. LCdmleifr is
tlie name of a sword made by a dwarf, Sn. IGi; and Elberich
forged the rings, Ortn. 17G. In Wigal. G077 it is said of a
JiarnascJt :
er wart von einem wibe It was by a woman
verstoln einem getwerge Stolen from a dwarf
alrerst uz einem berge, Ont of a mountain erst,
da ez in mit. listeji gar Where he it with cunning quite
het geworht wol drizecjdr. Had wrought full 30 year.
The Westph. schon-aunken forge ploughshares and gridirons of
trivet shape, Kuhn's Westph. sag. 1, 66; conf. the story in Fir-
men. 1, 274^ The hero of the Wieland myth (HS. p. 323) acts
as Hephtestus or a smith-dwarf (p. 444).
p. 476.] Bilwiz : called 'pilxviz, Mone's Anz. 7, 423 ; hiUiviz,
unholden, Schleiertuch p. 244 ; Cuonrad de pilwlsa, Chr. of 1112.
MB. 29% 232; Ulweisz, Gefken's Beil. 112; 'Etliche glaben
(some believe) daz kleine kind zu pilweissen verwandelt sind/
have been changed, Mich. Beham in Mone's Anz. 4, 451 ; conf.
uuchristened babes (Suppl. to 918). In Lower Hesse: 'he sits
behind the stove, minding the hlwltzercheti' Hess. jrb. '54, p.
252 (al. kiwitzerchen). herlewitz (p. 1064). an Walpurgs abende,
wan de pilleioesen ausfahren, Gryphius Dornr. p. 93 ; sprechou,
ich wer gar eine hiileiveesse 90 ; sie ban dich verbrant, als wenn
du ein piileweesser werst 52; conf. palause (p. 1074 n.). In
Gelders they say : Billewits wiens goed is dat ? also FiUeivifs,
rrillewits. The Lekenspiegel of Jan Deckers (of Antwerp, comp.
1330) says, speaking of 15 signs of the Judgment Day (iv. 9, 19.
de Vries 2, 265 ; see Gl. p. 374) :
opten derden dach twaren
selen hem die vische bareu
op dat water van der zee,
of si hadden herden wee,
ende merminnen ende heelwiten
ende so briesschen ende criten.
14-24 W^GHTS AND ELVES.
dat dat anxtelic gescal
toten hemel climmeu sal.
With beelwiten conf. tbe witten helden, Gefk. Beil. 157. Bil-
witzes have their ' har verfilzet/ matted, Barl. 384, 361 (such
hair and a shaggy skin Wolfram imputes to Cundrie and her
brother Malcreatiure, Pa)-z. 313, 17.25). They conjure : 'con-
jurers, way delers, pilwitten, black-artists ' are named together in
a decree of grandmaster Conr. v. Jungingen, Jacobson's Quellen
des cath. kirchenr. urk. p. 285. The hihneischnltf, otherw.
hlhersclniitt, performed on Easter or Whitsunday, Panz. Beitr. 1.
240 ; called durchschnitt in Leopr. p. 19, conf. Sommer's sag.
p. 171. Clementis i-ecogn. 1, 9 (ed. Gersd. p. 44).
p. 478.] Rogijen-muhme : called corn-angel, steals children,
Somm, pp. 26. 170. Ftihigo fruinenti is called aurugo in Pertz
3. 368, ■lointhrant in Hpt's Ztschr. 5, 201. Did the Romans call
the god of corn Roblgo or Rohigus ? the Greeks had an Apollo
epva-L/3io<i, mildew-averting, fr. ipvcri/Si], robigo. A W.Fland.
corn-spell denounces the coru-boar as a duivels zwijnfje, Hpt's
Ztschr, 7, 532. The Slavs have a similar field-sprite, a corn-wife,
who walks at noon : pripolnica, prepolnica, fr. polnj'o, midday,
or dziwica, as in Polish, Wend, volksl. 2, 268; she carries a sickle
(conf. p. 1162). Hanusch p. 360-2.
p. 480.] OHG. .'-•crafn(=faunos, Hpt's Ztschr. 5, 330. Gl.
Slettst. 6, 222. Graff 0, 577. scrafe?i = larvas, Diut. 2, 35l».
The tale of the scliretel and the water-bear is also in Hpt 6, 174,
and reappears in the Schleswig story of the water-man and bear,
Miillenh. p. 257. In Up. Pranconia the schretel is replaced by
the hulzfrdidein, who, staying the nig-ht at the miller's in Bern-
eck, asks : ' Have you still got your great Katzaiis ? ' meaning
the hear. The man dissembles ; the wood-maiden walks into the
mill, aiid is torn in pieces by the bear. Beside schretel we have
the form srete, Mone's Anz. 7, 423 ; conf. srezze vel srate. der
schvattUg, Vonbiin p. 2()-7. d' schriiftU hand a'g'soga, the
s. have sucked it dry, \Yhen a baby's nipples are inflamed or
indurated, Tobler 259". Schriitels weigh upon the sleeper like
the alp, Gefken's Cat. p. 55. schrata, schratel, butterfly, Schm.
Cimbr. wtb. 167. Fromm. 4, 63. Pereinsclirat, Rauch 2, 72;
Schratenial and Sclirazental side by side 2, 22 ; so, with the
WIGHTS AND ELVES. 142.5
Sc.ratman already cited, we find a ' servus nomiuG Scrazmon,'
Dronke's Trad. Fuld. p. 19; couf. schratele-manul, Anobiura
pertinax, deatliwatch in Carintliia, Fromm. 4, 53. schratzcn-
locher, -holes, Panz. Beitr. 1, 111. in Schrazeswanh, MB. 35",
109. GratF G, 575 has walt-screchel = ^Si\xm, silvestres homines;
and Schm. 3, 509 distinguishes fr. schratt, schrattel an Up. Palat.
schrahel, schrdclid, which he refers to schrach, schroch, scraggy,
]iuny. A sclierzen, schrezeu to bleat, Schm. 3, 105, is also worth
considering. The schriichel is charged with tangling horses'
manes. ScJirawaz is appar. of different origin : Rudbertus
schraimz, MB. 28'', 138 (yr 1210) ; Rubertus shorawaz 29^ 273
{yr 1218). The Swed. skraft is both fatuus and cachinnus ; Finn.
hratti genius thesauri; ON. shrati = idtnnn, Sn. 209'\ skratla-
vardi, Laxd. 152. The Dan. lay of Guucelin has: ' og hjelp na
moder Sh-at ! ' Nyerup's Udvalg 2, 180. Sv. forns. 1, 73. On
altvil, which corresp. to the Engl, scrat, hermaphrodite, see
Ilpt's Ztschr. 6, 400 and Suppl. to 498. The Esths call the
wood-sprite 7nets hallas, forest-elf, who is fond of teasing and
who shapes the echo, Possart's s. 163-4; conf. the Finn. Illlsi,
KuUervo (p. 552). Ir. <jt'iU, wild or wood-man, conf. Wei. gwyllt,
wild. But the Pol. Boh. wood-sprite hornta is orig. feminine,
inhabiting the fir, like the Greek dryad, hamadryad. Homer
speaks of spring and inountain-nymphs, Od. G, 123-4, and injmpJis,
daughters of Zeus, who stir up the wild goats 9, 154. Hama-
dryads are personified trees, Athen. 1, 307. So Catull. 59, 21 :
' Asian myrtle with emblossomed sprays, quos Hamadryades deae
ludicrum sibi roscido nutriunt Jiumore.' Pretty stories of the
tree-nymph in Charoii, Fragm. hist. Gr. 1, 35; others in Ov.
Met. 8, 771 ; the forest- women in line 746 seq. are descr. more
fully by Albr. v. Halberstadt 280-1.
p. 480.] The schrats appear singly ; more finely conceived,
these wood-sprites become heroes and demigods (pp. oiij. io'l).
The Katzenveit of the Fichtelgebirge suggests Kafzaus of the
preced. note. Rubezagel, RiihezaJd, a man's name as early as
1230, Zeuss's Herk. der Baiern p. 35, conf. Mone's Auz. 6, 231 ;
a Hermannus Ruhezagil in Dronke's Trad. Fuld. p. 63 ; liiehen-
zahl in a 15th cent. MS., Mone's Arch. '38, 425 ; liiehenzagel,
Praetor. Alectr. 178-9; Riihezal, Opitz 2,280-1; '20 acres in
the Riihenzagll,' Widder's Pfalz 1, 379 ; couf. ^im-zugll, Hasiu-za/,
1426 WIGHTS AND ELVES.
Arasbg urk. 410. 426. Stvit-zageJ, n. pr., Lang reg. 5, 107 (vr
1166).
p. 483.] Garg. 119'' names together were-wolves, lyilosi, goot-
men, dusen, trutten^ garausz^ bitebawen. On dusii conf. Hattemer
1, 230-1. Add the jndel, for wliom toys are deposited, conf.
Sommer''s Sag, 170. 25; 'he makes a show^ as if he were the
giitle.' H. Sachs 1, 444''; ein ^?ii^e^ (gotze^ idol ?), Wolfdietr. in
Hagen's Heldb. p. 236 ; hergmendlein, cohele, giUltin, Mathesius
1562, 296''. They are the Lat. /aimz^s, whose loud voice the
Romans often heard : saepe faunorum voces exauditae, Cic. de
N.D» 2. 2 ; /a?«a' vocem nunquam audivi 3, 7; faunos quorum
noctivago strepitu ludoque jocanti .... chordarumque sonos,
dulceisque querelas tibia quas fundit, Lucret. 4, 582; visi etiani
audire vocem ingeidem ex sumitd cacinnlnis luco, Livy 1, 31 ;
silentio proximae noctis ex silva Arsia ingentem editam vocem,
Silvani vocem earn creditam 2, 7. On Faunus and Silvanus see
Klausen pp. 844 seq. 1141. Hroswitha (Pertz 6, 310) calls the
forest nook where Gandersheiin nunnery gets built ' silvestrem
locum fannis inonstris-qa.e repletum.' Lye has wudewdsan
(-wasan ?) =satyri, fauni, sicurii, Wi'ight 60* wudeivasan = ^c?iv\\
(correctly) vel iuvii, O.E, * a t<;ooc?ii70.se = satyrus ' [loasa elsewh.
coenum, lutum, ooze, ON. veisa), conf. ' ivvdeivilit = \a.n\\?i' in a
Liinebg glossary of 15th cent. In M.Neth. faunus is rendered
volencel, Diut. 2, 214, fr. vole, foal; because a horse's foot or
shape is attrib. to him? conf. nahtvole (Suppl. to 1051). Again,
fauni are night-butterflies ace. to Du MeriPs art. on KM. p. 40.
The faun is also cpi\\e(\. fantasma : 'to exorcize the fantasima,'
Decam. 7, 1. fantoen, Maerl. 2, 365. Other names : wait-
man, Iw. 598. 622; also in Bon. 91, where Striker has ivalt-
schi'at ; wait-fore 440; icalt-gef<eUe, -genoz, -gast, Krone 9266-76,
wilder man 9255 ; wilde leute, Bader no. 9261. 346. With them
are often assoc. wild women, loildcz ivlp, Krone 9340 ; vjald-
mmchen, Colshorn p. 92 ; conf. ivildev^eibs-hild, -zehnte, a rocky
height near Birstein, Landau's Kurhessen p. 615. Pfister p. 271 ;
holzwelhel-steine in Silesia, Mosch p. 4. The wild man's wife is
called /a??^^f/, Zingerle 2, 1 11 (conf 2, 51. Wolf's Ztschr. 2,
58) ; fanggen-Jocher,' -holes 2, 53 ; in Vorarlbg feng, fenggi,
fengga-mdntscld, Vonbun 1 — Q. AV^olf's Z. 2, 50; conf. Finz
(Suppl. to 484). 'i'he ON. tvi&r may be malus^ perversus.
WIGHTS AXD ELTES. 1427
(lolosus, conf. Goth, invinds, OS. inwid, OHG. inwitter dolosus,
ivi^giarn, Ssein. 138^. In Sjrjan. vorsa = silvae genius, fr. vor,
silva.
p. 484.] Of iviSjur and iarnvi^jur little is known, but the
sMgs-rd akin to them was supposed to live in trees, and anv
wrong done to him brought on sickness, Fries's Udfl. 1, 109 ; be
dies with the tree, conf. walt-minne (p. 434), hamadryas. The
skograt has a long tail, Djb. Runa 4, 88 ; skogeroa and sjogeroa
boast of their deeds and wealth 4, 29. 40. The wood-wives in
Germany wail and cry (pp. 433. 113-5): 'you cry like a wood-
wife,^ Uhl. Yolksl. 149. The holz-frau is shaggy and wild, over-
grown with moss, H. Sachs 1, 273. The Finz-vjeibl on the Finz
(Bav.) is spotted, and wears a broad-brimmed hat, Panz. Beitr.
1, 22 (Fenggi in preced. note). Fasolt's and Ecke's mother is a
ravJies iveih, Ecke 231. The holz-weibl spin till Michel' comes
out, Mosch. p. 4. They dread the Wild Hunter, as the sub-
terraneans flee from Wode, Miillenh. p. 372-3. The wild man
rides on a stag. Ring 32'', 34. The Hunter chases the moos-
weibla or loh-jungfer (p. 929), and wild men the blessed maids,
Steub's Tirol p. 319 ; in the Etzels hofh. the wonder-worker
pursues Frau S«lde (p. 943), as Fasolt in Ecke 161 — 179 (ed.
Hagen 213 — 288. 333) does the wild maiden. Men on the
contrary are often on good terms with them : at haymaking or
harvest they rake a little heap together, and leave it lying, for
'that's the w ood- maiden s due.' In pouring out of a dish, when
drops hang on the edge, don't brush them off, they belong to
the moss-maiden. When a wood-maiden was caught, her little
man came running up, and cried : ' A wood -maiden may tell
anything, barring the use you can make of drip-ivater' Panz.
Beitr. 2, 101. A thankful little woodwife exclaims: 'bauern-
blut, du bist gut,' B5rner p. 231. To the bush-grandmotlwr on
the Saale corresp. the Esthonian forest-father, tree-host, Bocler
146.
p. 485.] Dwarfs and woodwives will not have cummin-hread,
Firmen. 2, 264''. A wood-maiden near Wonsgehei said to a
•woman : ' Never a fruitful tree pull up, Tell no dream till you've
tasted a cup (lit., no fasting dream), BaJce no Friday's bread, And
God, etc' Panz. Beitr. 2, 161. That wood-manuikins and
dwarfs, after being paid, esp. in gold or clothes, give up the
1428 WIGHTS AND ELVES.
service of man, comes out in many stories. The wiclitels by
Ziirgeslieiin in Bavarian Swabia used to wash the people's linen
and bake them bread ; when money was left out for them because
they went naked, they said weeping : 'now we're pa^V^ ^l^j we
must jog ' ; conf. N.Preuss. prov. bl. 8, 229. Bader no, 99.
Vonbun p. 9 (new ed. 11—15). Panz. B. 1, 40-2-8. 156. 2, 160.
The same oniill-manmlcins, Steub's Tirol p.. 82 ; fenggamdntschi,
Vonbun p. 3; norh, Steub p. 318; fnttermdnnchen, Borner p.
243-6: Hoh, Hone's Tablebk. 2, 658 and Yearbk. 1533. A
jyixy, who helped a woman to wash, disappears when presented
with a coat and cap. Pixies, who were helping to thrash, dance
merrily in a barn when a peasant gives them new clothes, and
only when shot at by other peasants do they vanish, singing
' Now the pixies' work is done. We take our clothes and off we
run,' Athenm. no. 991.
p. 487.] The huorco sits on a tree-stump, Pentam. 1,1. i^ri-
osto's descr. of the ovro and his wife in Orl. fur. xvii. 29 — 65 is
pretty long-winded : he is blind (does not get blinded), has a
flock like Polyphemus, eats men, but not women. Ogres keep
their crowns on in bed, Petit poucet p.m. 162-3. Aulnoy p. m.
358. 539. Akin to orco is the Tyrolese wood-sprite norh, norhele,
loyJc, Steub's Tirol pp. 318-9. 472 and Rhset. 131 ; conf. norg =
jmmilio in B. Fromm. 3, 439, norggen, lorggen, norggin, vorklein,
Wolf's Zfcschr. 1, 289. 290. 2, 183-4. To Laurin people call:
Mier Norggel unterm tach ! ' Pting'52'', 2. The Finn. Hiisi is
both Orcus (hell), giant and wood-man. • The Swed. sliogsnerte,
^hogsnufvn in Fries's Udti. ] 10 is a beautiful maiden in front, but
hollow (ihalig) behind; and the shogssnva is described in the
same wa}^, Runa, '44, 44-5. Wieselgren 460.
p. 488.] Ein merminne, Tit. 5268. mareminne, Clarisse on
Br. Gher. p. 222. Nennius says the potamogetou natans is called
seeJiolde ; conf. castas fontium (Suppl. to 584) and the hollen in
Kuhn's Westph. s. 1, 200, to aroL')(^eiov tov iroTa/xov, Fauriel 2,
77. Other names: wilder H'a,r;i'e/'/»aj(, Krone 9237 ; daz merwiii,
who hurls a cutting spear at the hero, Roseng. xxii. ; sjo-ra, Dyb.
4, 29. 41. On the hafsfruu see Suppl. to 312.
p. 489.] Nikhus, neut., Dint. 3, 25. Karajan 80, 4. vgJcus
even in a Wend, folksong 2, 267''. nicJtessa = ]ymphae, N. Cap.
52. vich:rs, Br. Ghor, 719. Van d. Bergh p. 180 thinks nikker
WIGHTS AND ELVES. 1429
is for niger : ' zoo zwart als eea nikker ' ; but the idea of bkack-
ness may have been borrowed from the later devil, neckers,
Gefken's Beil. 151. 168. nichel-m'M\n, Ilpt's Ztschr. 5, 378;
conf. too the ON. Nockvi, Saam. 11G\ The supposed connexion
of the K. Neckar with nicor, necliar is supported by the story on
p. 493-4. Esth. vessi hallias, Finn, weden Jmldia, aquae domi-
nus, Possart p. 103; conf. Ahto (Suppl. to 237). The siren,
whom Conrad calls ivasser-nixe, is also called cajoler, Boh. lichoples
(p. 436 n.)^ and ochechule, Juugm. 2, 903, wocJiecJmle fr. lichotiti,
ochechulati, to flatter. Spring-nixen (f ) are the Swed. ladlraden,
Sv. folks. 1, 123. A pretty Silesian story of the wasser-lisse in
Firmen. 2, 334 ; does this represent wazzer-dieze ? The Lusch in
Gryphius's Dornrose is Liese, Elisabeth.
p. 490.] The nympheea is in Gael, haditls, AS. ed-docce, Engl.
'WQ.tev-doch, Bav. doclie, ivasser-docJielein (tocke, doll, girl), conf.
seeblatt (p. 654), Swed. ndcJi-rus-blad. On ndclcrosor, Dybeck '45,
64-6 ; nechen har sin boning bland neckroserne, och uppstigande
pa dess blad annu stundom i man-skens-natten med sitt stranga-
spel tjuser ahoraren. Fries bot. udfl. 1, 108. The water-maiden
sits on leaves of the waterlily, Miilleuh. p. 340 ; a nix-bitten
(-biitten) meadow near Betziesdorf, Hess. Ztschr. 1, 245. The
Syryan. kuli = genius aquae, kuli-ciuri = digitus ejusdem.
Merwomen prophesy, sometimes deceitfully, like Hadburc in
the Nibel. When a liav-fru is saying sooth to queen Dagmar,
the phrase is used : ' vedst du det, saa vedst du mer,' D. V. 2,
83-4-5. In Mecklenbg. the water-mdyn sends her prophetic voice
out of the water, Lisch 5, 78. A spectre foretelling death shows
itself on the Danube whirlpool, Ann. Altahenses, yr 1045 (Giese-
brecht p. 75) ; conf. the soothsaying merwomen (p. 434).
p. 491.] The Scotch kelpie takes the shape of a horse, whose
presence is known by his nicJier (neigh) ; he draws men in, and
shatters ships. Or he rises as a bull, the waterhidl ; the same is
told of the water-sJielli/, and the Danes have a water-sprite Dam-
hest, Athenm. no. 997. .The nixe appears as a richly caparisoned
foal, and tempts children to mount her, Possart's Estl. p. 163.
This horse or huU, rising out of the sea and running away with
people, is very like Zeus visiting Europa as a bull, and carrying
her into the water > conf. Luciari, ed. Bip. 2, 125. The water-
mom tries to drag you in, she wraps rushes and sedge about your
1430 WIGHTS AND ELVES.
feet when batliing, Liscli 5, 78. The merminne steals Lanzelet
from his mother, Lanz. 181 ; conf. Sommer p. 173.
p. 493.] The merman is Ion lj -hear ded ; sohas'daz merwunder
einen hart lane, griienfar und nvgeschaffen/ Wigam. 177; its
body is 'in mies geivmiden/ Gudr. 113, 3. The mermaid comhs
her hair, Mlillenh. p. 338 ; this combing is also Finnish, Kalev.
22, 307 seq. The nixe has but one nostril, Sommer, p. 41. The
water-nix (m.) wears a red cape, Hpt^s Ztschr. 4, 393, hlue hreeches,
red stockings, Hoffm. Schles. lied. p. 8. The heauty of the nixen
(f.) is dwelt upon in the account of the ivasserliiss, Gryph. 743,
and the ivasserlisse, Firmen. 2, 334. They have wet aprons,
Somm. p. 40-5. Wend. volksL 2, 267^. The nixe dances in a
patched gown, Somm. p. 44. The sea-maiden shows a tail in
dancing, Kuna 4, 73. Their coming in to dance is often spoken
of. Panzer 2, nos. 192-6-8. 204-8. Like the sacrifice to the fosse-
grim clothed in grey and wearing a red cap, Runa '44, 76, is the
custom of throwing a hlacli cock into the Bode once a year for the
nickehnann, Hpt's Ztschr. 5, 378 ; and like his playing by the
waterfall is Ahto's seizing Wiiinamoiuen's harp when it falls into
the water, Kal. 23, 183.
p. 494. j On river sacrifices conf. p. 596. Nixes (m.) demand
their victim on Midsum. day, Somm. p. 39 : ' de Leine fret alle
jar teine ; ' ' de Rume un de Leine slucket alle jar teine,' Schamb.
spr. p. 87. ' The Lahn must have some one every year' they say
at Giessen. 'La riviere de Drome a tons les ans cheval ou homme,'
Pluquet's Contes pop., p. 116. In the Palatinate they say of the
Neckar: when it is flooded, a hand rises ©ut of it, and carries off
its victim. On Midsum. night the Neckar-geist requires a living
soul ; for three days the drowned man can nowhere be found, on
the fourth night he floats up from the bottom with a blue ring
round his neck, Nadler p. 126. At Cologne they say : Sanct
Johann wel hann 14 dude mann, siben de klemme, siben de
schwemvie (the seven that climb are workmen on scaffoldings) ;
conf ' putei qui rapere dicuntur per vim spiritus nocentis,' Tertull.
de Baptismo (Rudorff 15, 215).
p. 496.] The injunction not to heat doivn the price (p. 495n.)
occurs also in a story in Reusch's Preuss. prov. bl. 23, 124. In
buying an animal for sacrifice you must not haggle, Athen. 3, 102;
the fish aper must be bought at any price, 3, 117-8. ' cmi lienem
WIGHTS AND ELVES. 1431
vituli, quanti indicatus sit_, jubent magi, nulla pretii cvnctatione,'
Pliny 28^ 13. Lashing the water reminds us of a nix who
opens the way to his house by smiting the water with a rod, Somm.
pp. 41. 92 ; hloocl appears on the water, 46. 174 ; an ap^ln as a
favourable sign, Hoffm. Schles. lied. p. 4. Grendel comes walk-
ing by niqht, as the rakshasi is called ' noctu iens/ Bopp's Gloss.
188«. 198^
p. 498. J Ea is neut., def. raet ; also raand, radrottning, Sv.
folks. 1, 233. 74 (Suppl, to 439). Souls kept under inverted pots
by the water man occur again in KM. no. 100 and Miillenh. p. 577.
Neptunins, Neptenius is also transl. altvil, Homeyei-'s Rechtsb.
14. Watersprites ivail, or in other ways reveal their presence :
the sjo-mor moans, Dyb. ^45, 98; conf. 'gigantes gemunt sub
aquis,' Job 26, 5 ; rjviK efieWov rbv Trorafiov hta^alveiv, to hai-
jxovLov re kuI to elcodo^ arjixalov jjloi yiyveadai iyevero, Plato's
Pheedr. 242. A tradition similar to Gregory^s anecdote is given
by Schonwerth 2, 187.
p. 500.] Penates were gods of the household store, penus.
Lares were in Etruscan lases, Gerh. Etr. gotter p. 15-6; Lasa =
Fortuna. A legend of the lar familiaris in Pliny 36, 70. Was
there a Goth. 16s = domus, and did L^iarin mean homesprite ?
Lares, penates, OHG. husgofa or herdgota, Graff 4, 151. Home-
sprites are called hus-hiechtken, Miillenh. p. 318, haits-pulcen ;
Russ. domovoy ; tomtar, Dyb. 4,26; Finn, tonttu, Castren 167.
On Span, duende, duendecillo conf. Diez's Wtb. 485 ; couroit
comme uu lutiii par toute sa demeure, Lafont. 5, 6. A genius loci
is also Agathodaemon, Gerh. in Acad. ber. ''47, p. 203-4; conf.
the bona socia, the good holden, the bo7ia dea, bona fortuna and
bonus eventus worshipped by the country folk, Ammian. Marc.
582-3. The pnh lives in cellars, Mone's Scbausp. 2, 80-6; niss
piih, niss p?(f/, Miillenh. pp. 318. 325; msebuk, niskepuks 321-4.
MLG. puk (rh. struk, biik), Upstand. 1305. 1445. Lett, piihkis,
dragon, kobold, Bergra. 152; conf. 2)ixy.
p. 502 n.] So, ' laughing like pixies' [Other expressions
omitted.]
p. 503.] To the earliest examples of kobold, p. 500 n., add
Lodovicus caboldus, jr. 1221, Lisch, Meckl, urk. 3, 71 [later ones,
including Cabolt, Kaboldisdhorpe, &c., omitted]. To speak 'in
koboldes sprache' means very softly, Hagen's Ges. Abent. 3, 78.
1432 WIGHTS AND ELVES.
A concealed person in Enenkel (Raucli 1, 316) says: ich rede in
chowolcz wise. Lessing 1^ 292 : the kohold must have whispered
it in my ear. Luther has kobold in Isa. 34, 14. cohel, der
schwarze teufel, die teufels-hure, Mathesius 1562, 154''. Gohe-
linus, a man's name, Mone's Heldens. 13. 15. Hob, a homesprite.
Hone's Tablebk 3, 657 (conf. p. 503, n. 1). May we bring
ia here the klahaiiter-man, Idiiter-uian, Miillenh. p. 320, a ship-
sprite, sometimes called kalfater, Jilabater-vaa.ri, Temme's Pom.
sag. no. 253, Belg. Jiahoter-man ? Nethl. couhouton, Br. Gher.
719. The tatermau, like the kobold, is painted: " malet einen
taterman," Jungeling, 545.
p. 505.] At Cologne they call homesprites heizemdnncher,
Firmen. 1, 467. Kuecht Heinz in Fischart's Spiel. 367, and
knecht Heinrich. A tom-cat is not only called Hiuze, but Heinz,
Henz, and a stiefel-knecht (bootjack, lit. boot-servant) stiefeU
henz (boot-puss), coming very near the resourceful Puss-in-boots.
The tahhy-cat brings you mice, corn and money overnight ; after
the third service you can't get rid of her, Miillenh. p. 207. A
serviceable tom-cat is not to be shaken off, Temme's Pom. sag.
p. 318. House-goblins, like the moss-folk, have in them some-
thing of the nature of apes, which also are trained to perform,
household tasks, conf. Felsenburg 1, 240. The Lettons too have
a miraculous cat Runzis or Fauikis, who carries grain to his
master, Bergm. p. 152; conf. the homesprites Hans, Pluquet's
Contes pop. 12, Hdnschen, Somm. pp. 33-4, 171, and Good
Johann, Miillenh. p. 323. Oa the Wolterkens conf. Miillenh.
p. 318. In Holstein they call knecht Rdprecht Eoppert 319,
with whom and with Woden Kuhn compares Robin Hood, Hpt's
Ztschr. 5, 482-3. For the nisken, and the nis, nispak, nesskuk
consult JMiillenh. 318-9. The home-sprite, like the devil, is
occas. called Stepclien, Somm. 33. 171; and lastly, BiUi/ blind,
Minstr. 2, 399.
p. 506.] The spirits tlmmp and racket, Goethe 15, 131.
KlopferJe (knockerling) rackets before the death of one of the
family with which he lives, G. Schwab's Alb. p. 227. 'Was fiir
ein poUer-geist handtiert (bustles) durch die lichten zimmer ? '
Giinth. 969 ; plagegeist, Musaeus 4, 53 ; rumpel-geist, S. Frank's
Ciirou. 212''; ' ez rumpelt -staete fiir sicJi dar,' Wasserbar 112;
bozen or luunianfz in the millet-field, Reimdich 145; nlpa-butz,
WIGHTS AND ELVES. 1433
alp dasmoD, A^onbun p. 4G-7-8. ' Qiiotli the mother : Nit gang
hiuusz^ der mnvDiiel (or, der inn)}) ist dusz ; fov the child feartth
the mnmmel (man)/ Keisei-sbg's Bilgr. 16G*=. To vennummen
and verbntzen oneself, H. Sachs i. 5, bdl'^. Not only RnmpehtiJt,
but Knirfiher, Gehhart, Tepentire^i (Miillenh. p. 300-7-8), Tittell
Tare (Sv. folkv. 1, 171) must have their names guessed. Other
names : Kwjerl, Zingerle 2, 278, StutzlaivuhJa, Wolfs Ztschr.
2, 188.
p. 507.] The hutzen-hdnsel is said to go in and out through
the open gutter, as other spectres pass through the city mont,
Miillenh. p. 191. Biizemannes, a place in Franconia, MB. 25,
110-1; Futzmans, ib. 218. 387. Lutbortus qui hniJde dicitur,
Gerhardus dictus hudde, Sudendf. pp. G9. 70. 89 (yr. 1268),
hutzon-antlitz, mask, Anshelm 1, 408. Gai'g. 122'^ j hutzeii-
hleider, Ansh. 3, 411 ; does hiitzeu, 'putzen strictly mean to mask
oneself? The Swiss boog, iogli, 6roo_r/ = mask, bugbear. Staid. 1,
202. 230 ; hoggen-welse, a Shrovetide play, Schreib. Taschenb.
^40, 230; bogglman, Lazarillo Augsb. 1617, p. 5 (?). Brady
seems akin to bruogo, AS. broga = terror, terriculamentum.
p. 508.] On the Fr. follet, conf. Diefeub. Celt. 1, 182. The
fidet allows the peasant who has caught him three wishes, if he
will not show him to the people, Marie de Fr., Fables, p. 140.
The farfadet de Poissy comes out of the fireplace to the women
who are inspecting each other's thighs, and shows his backside,
Reveille-matin, p. m. 342. ^ Malabron le luiton,' Gaufrey, p. 169.
O.Fr. ?-a5a!' = lutin. M.Neth. rebas, Gl. to Lekensp. p. 569. In
Bretagne, Puulpihan is a roguish sprite, repres. as husband of
the fay, and found in Druidic monuments. Lett, kelims, la'hmis,
goblin, spectre; also Ixdlds, Bergm. 145. Is gotze, Uhl. Yolksl.
754 a goblin ?
p. 511.] ' HudeTce howls ' = it is stormy, Hildesh. stiftsfehde
pp. 48. 91. Falke thinks the whole story of Hodeke is trumped
up, Trad. corb. 135. Iliitchen is a little red manuikin with
sparkling eyes, wears a long green garment, Somm. pp. 26-9.
30. 171. In Voigtland they tell of the goblin Pump-hid, who
once haunted the neighbourhood of Pausa, always worked hard
as a miller's vian, and played many a roguish trick, Bechst. iu
Nieritz volks-kal. '46, pp. 78—80. The same Fump-hnt in
AYestphalia, Kuhn's Westf. sag. 2, 279; mentioned even in Insel
1434 ■^^GHTS AND ELVES.
Felsenbg, Nordli. 1746, 2, 366—370. About Miinster they dis-
tinguish, between timp-linte and lang-hilte : the former are small,
wrinkled, hoary, old-fashioned, with three-cornered hats ; the
latter tall, haggard, in a slouched hat. Timp-hat bestows posi-
tive blessings, long-hat keeps off misfortune. They live mostly in
the barn or a deserted loft, and slowly turn a creaking windlass.
In fires they have been seen to stride out of the flames and strike
into a by-way. Conf. the homesprite Dal-Tco'pp, N. Pr. prov. bl.
1, 394. Elsewhere they live in a corner behind the oven, under
the roof-heam, or in gable-holes, where a board is put out to
attract them, Miillenh. pp. 321-2. 332-5-7. Hpt's Lausitzer sag.
1, 56 seq. The goblin sits on the hearth, flies out at the chimney,
shares the peasant^s room, Somm. p. 27-9. Spirits in the cellai*,
over the casks, Simplic. 2, 2G4-5 ; conf. Abundia (pp. 286. 1056).
The goblin carries things to his master, but can only bring a
certain quantity, and will change masters if more be demanded,
Somm. p. 27 (see p. 512). He fetches milk from other men's
cows, like the dragon, the Swed. bare (p. 1090) and the devil;
here he encroaches on the witch and devil province. He helps
in milking, licks up the spilt drops, Miillenh. p. 325. Goblins
curry down and feed the cattle, and have their favourite beasts,
Somm. p. 36-7; hence the name futter-md)inchen, Borner's
Orlagau p. 241-3. A homesprite bier-esel in Kuhn's Nordd. sag.
no. 225, conf. pp. 423. 521. They speak in a tiny voice, 'in ko-
boldes sprache,' Miillenh. p. 335. Hagen's Ges. Abent. 3, 78 ;
and yet : mit grozer stimme er do schrei 79. As nothing was
s -en of king Vollmar but his shadow, so is« Good Johanu like a
.shadotu, Miillenh. p. 323. They are often seen in the shape of
a toad, pp. 355. 330, also as toni or tabby cat (Suppl. to 505).
The Albanians imagine their homesprite vittore as a little snake,
Hahn's Lieder 136. A good description of the heboid in Firmen.
2, 237-8. The herb agermund, Garg. 88'', seems conn, with
Agemund, the house- daemon in Reinardus.
p. 511.] The homesprite being olKoup6<;, agathodaemon (p.
485-6), there is milk, honey and sugar set on the bench for him,
as for the unke, Schweinichen 1, 261. In the Schleswig-Holstein
stories they must always have paj) or groats, with a piece of
butter in. The goblin has the table spread for him, Somm. p. 32.
Napf-hans is like the Lat. Lateranus, Arnob. 4, 6; Lateranus
WIGHTS AND ELVES. 1435
flf'iiii est focorum et goiitis, adjectusque boc uomine, quod ex
laterculis ab hominibus crudis camiuorum istud exaedificetur
genus . . . per humaui generis coquinas currit, inspiciens et
explorans quibusnam lignorum generibus suis ardor iu foculis
excitetur^ liahitudinem fidilis contribuifc vasculis, ne flammarum
dissiliant vi victa, curat ut ad sensum palati suis cum jocun-
ditatibus veniant i-erum incorruptarum sapores, et au rite pul-
menta coudita sint, praegustatoi'is fungitur atque expei'itur ofEcio.
Hartmlg 2, 109 says it is VaJcanus caminorum deus ; certainly
Varro in fragm. p. 265 ed. Bip. makes Vulcan tlie preserver of
pots : Vulcanum necdum novae lagenae olUiruui frcDigantar ter
precatur (conf. p. 447).
p. 512.] A goblin appears as a monk, Somm. pp. 35. 172-3.
AVith SJiellijcoat conf. Scliellen-moriz 153-4. Homesprites de-
mand but trifling wages_, as in tire pretty story of a serving
dgemon who holds the stirrup for his master, guides him across
the ford, fetches lion's milk for the sick wife, and at last, when
dismissed, asks but five shillings wages, and gives them back to
buy a bell for a poor church, using the remarkable words: magna
est milii consolatio esse cum filiis hominum, Cffisar Heisterb.
5, 36. On the Spanish goblin's cucurucho tamano, observe that
the lingua rustica already said tammana for tarn magna, Nieb. iu
Abh. d. Berl. Acad. '22, 257.
p. 513 n.] The aUerurken is a puppet locked up in a box,
which brings luck, Miillenh. p. 209; conf. 'he's got an oaraiinl
inside him,' KM. 183 (infra p. 1203). Wax figures ridiculously
dressed up, 'which we call glucks-mdnnclien,' 10 eheu, p. 357;
conf. the gliickes -pfennig , Prediger marchen 16, 17, also the well-
known ducaten-kacker, and the doll in Straparola (5, 21). KM'\
3, 287. 291. The Mdiwloke is a wax doll dressed up in the
devil's name, Miillenh. p. 209 ; conf the dragedukke, a box out of
which you may take as much money as you will. A homesprito
can be bought, but the third buyer must keep him, Miillenh.
p. 322. One buys a poor and a rich goblin, Somm. p. 33. Such
sprites they made in Esthonia of tow, rags and fir-bark, and got
the devil to animate them, Possart's Esthl. p. 162 ; more exactly
described in the Dorp, verhandl. i. 2, 89. So the shamans make
a fetish for the Samoyeds out of a sheep-skin, Suomi '46,
p. 37-8-9.
1436 GIANTS.
p. 510.] On the manducus, see 0. Miiller's Etr. 2, 101 (conf.
p. 1082). ' Qaid si aliquo ad ludos me pro manduco locem? quia
pol clai-e crepito dentibus/ Plaut. Eud. ii. 6, 52. This too is the
place for scheme)}: ' als dakten sich die schama (h schemen) e, do
si dla hint schrahten mit/ to frighten children with, Jilngl. G98.
Are schemen masks ? couf. ' schunbart ' for schem-hart, OHG.
scema = larva, persona, like hage-bart, Schm. 3, 862. Graff 6,
495. On Ruprecht see Kuhn in Hpt's Ztschr. 5, 473. von den
sogenandten Rtipjjerten, die sich ' bunt und rmich untereinander
anziehcD,' or ' einen rauchen pelz,' 3 erzn. 369. Knecht Itiiprecht
(or Krampus, Klaubauf, meister Strohbart) is St. Nicolas's man,
Ziska's Oestr. volksm. 49, 110. Hollepetev, Wolfs Ztschr. 2, 194.
' dich miiez der SemjJer machen g'sunt,' the devil have the curing
of jou ! Ring 14*^, 5. To him corresp. old Grumbi'is with the
rod, Firmen. 2, 45, and Fiele Gig (fidele geige ?) of the Kuh-
landcheu, described in Schlegel's Mus. 4, 119. Walloon ' Jians-
croiife, valet de S. Nicolas,^ our Hans Buckel (croufe = bosse),
Grandgagn. 1, 271. As Niclas has a man, Gargantua has a drule
in his retinue, Mem. celt. 5, 393-4. Our knecht Euprecht is Euss.
hiiha, Gretsch p. 109, Lett, huhhidis. His Styrian name of Klaid)-
avf resembles the winterMauh, Wolkenst. p. 67. A sooty face
belongs to the phallophorus also, Athen. 5, 254. St. Peter, who
may be regarded as Euprecht's representative, when journejiug
with Christ, always behaves as a good-natui'ed simpleton.
As people sacrificed to forest- women (p. 432), so they did to
subterraneans, Miillenh. p. 281. On feast-days the Ossetes place
a portion of the viands in a sepai'ate room for the homesprite to
eat; they are miserable if he does not, and are delighted to find
a part of them gone, KohFs Siid-russl. 1, 295. A Eoman setting
out on a journey took leave of the familiaris : 'etiam nunc saluto
te^ famdiaris, priusquam eo,' Plaut. Mil. gl. iv. 8, 29.
CHAPTER XVIII.
GIANTS.
p. 518.] In some ways men, elves and giants stand related as
men, angels and devils. Giants are the oldest of all creatures,
and belong to the stone-age. Here we have to make out more
fully, that giants and titans are the old nature-gods.
GIANTS. 1437
p. 520.] Mere descriptive epithets of giants arc : der groze
man, Ernst 469. 4288; der michel man, Lanz. 7705; der inichel,
der groze, Altd. bl. 2j 149. So of their country: xni'kundlgez lant,
Both. 625, and der riesin lande 761 ( = i6tun-heim, p. 530) ; of
their nation : nnkundigiu diet 630. The ON. iotunv, AS. eoten
is supported by the dimin. Etenca (?). Is Etionas (for Oxionas)
in Tac. Germ. 46 the same word ? Hpt's Ztschr. 9, 256. Surely
hethenesberg, hedeneshg, hettesnasviont, etanashg in Chart. Sithiense
158. 80. 160-2 are not heathen's hill nor hiitenbg? Graff 1,
370 has Entineshurc (couf. p. 525). Eteiiesleha, Dronke 233".
Leo in Yorles. iiber d. gesch. d. Deut. volks 1, 112 agrees
with me in tracing the word to ON. eta, AS. etan; conf. mann-
aeta (p. 520 n. and Suppl. to 555), the giant^s name WoJfes mage
(Suppl. to 557), and a giant being addressed as ' du nngaeher
frdz!' Dietr.drach. 238''. Ssk. hravyad, Bopp's Gr. § 572. Finn.
turilas, tursas, turras = etZ(/a;, gluto, gigas; and this is confirmed
by the two words for giantess, syojatclr, lit. femina vorax, fr. sjon
= edo, and juojotar, lit. femina bibax, fr. juon = bibo, Schiefner^s
Finn. w. 606-8. Schafarik 1, 141 connects iotun, jiitte with
geta in Massageta, Tliussagete (p. 577n.). Thorlacius sp. 6, p. 24
thinks iotar, iotnar, risar are all one. Rask on the contrary
distinguishes Jotunheimar (jatternes land) from Jotland (jydernes
laud), likewise Jotunn (gigas) from Joti (a Jute), Afh. 1, 77-8.
GDS. 736; he takes the iotnar to be Finns (more exactly Kvaener),
and Jotunheimar perhaps Hulogaland, Afh. 1, 85-6; but in a
note to Stem. 33 he identifies the iotnar with the Eistir. Swed.
jdtte ochjdttesa, Cavallius 25. 467. Jetiha, Jettenberg may be for
Jeccha, Jechenberg, as Jechelburg became Jethelberg. Jetene-
burg, Getenburg occur in deeds of the 13th cent., Wipperm. nos.
41. 60. Jettenbach on the Hundsriick, Hofer^s Urk. p. 37. The
giant's munching, ' mesan/ p. 519, should be niesan, OHG.
muosan.
p. 522.] It seems that pyrja jjioS in Seem. 82'' does not mean
torridorum gens, but stands for ]mrsa, jjjrsa. With Dan. tosse
conf. dysse-ivoW, Sv. forns. 1, 92-8. Grendel is called a pyrs,
Beow. 846. As the rune Jjurs in ON. corresp. to porn in AS., we
have even in ON. a giant named 'QoX-porn, Stem. 28^. Sn. 7 ;
should it be Balj^orn, fire-thorn ? It is strange that Alvis, though
a dwarf, says : pursa lihi ]?jcci mer a j^er vera, Sa3m. 48*. OHG.
VOL. IV. M
1438 GIANTS.
durisis = D[tis, Hpt's Ztsclir. 5, 329''. Gl. Sletst. 6, 169. ' mgere
von eime tursen/ KM.^ 3, 275. In Thuringia the tliurschemann,
Bechst. March. C3. We still sa}^ ' der torsch.^ To the Austrian
families of Lichtenfels, Tiernstein, Rauheneck and Rauhenstein
the by-name tiirse, Lat. turso, was habitual in the 12 — 15th cents.,
Heiligenkr. 1, 32. 46. 127. 179. 2, 14. 26. Women were called
tursin, see Leber^s book. Tursemid, peasaut^s name, MsH. 3,
293\ 'in thurisloun; Falke's Trad. Corb. 100-1. 354. Saracho
p. 7, no. 81, ed. Wigand 281-4. 420; tursen-oinue, etc. Mone's Auz.
6, 231 ; Thi/rsentritt, E. of Lechthal, Steub's Rhiit. 143 ; Tirschen-
tritt, DirscJientritt, Giimbel's Bair. Alpe pp. 217. 247; Dursgesesz,
Landau's Wiiste orter in Hessen p. 377 ; Tilrsclienwald in Salzach
dale, M. Koch 221; TurstwinM, Weisth. 4, 129. Renvall has
Finn, tursas, turras, turrisas, turri = gia.nt, turilas = h.omo edax,
voras ; mentiirsas, Schroter p. 135. Petersen p. 42. GDS. 122-3.
Dionys. Halic. 1, 21 thought the TvpprjvoL were so called be-
cause they reared high towers, TvpaeL<i. That agrees with the
giants' buildings (p. 534-5).
p. 524.] On Hunen-beds and Hunen, see Janssen's Drentsche
oudheden pp. 167 — 184, conf. GDS. 475. Does the Westph.
1ienne-k\eid, grave-clothes, mean hiinen-kleid ? or hence-going
clothes, as in some parts of AVestphalia a dying man's last com-
munion was called henne-kost ? 'Als ein hiune gelidet,' having
giant's limbs, Troj. kr. 29562 ; Idune is often used in J. v. Soest's
Marg. von Limburg (Mone's Anz. '34, 218) ; Ortleip der hiune,
Ls. 3, 401; 'der groten hunen (gigantum),' B. d. kon. 112.
Strangely the hilhnen in Firmen. 1, 325 are* dwarfs, subterraneans,
who are short-lived, and kidnap children, though like hiinen they
live in a hill; conf. the Jiiinnersl-es, Kuhn's Westf. sag. 1, 63-4.
As the ON. hunar is never quite synonymous with iotnar and
]7ursar, so the heunen are placed after the giants as a younger
race, Baader's Sag. no. 387. GDS. 475.
p. 525.] Other examples of AS. ent : gelyfdon (believed) on
decide entas, AS. homil. 1, 366; on enta hlave (cave), Kemble 4,
49 ; on entau hlew 5, 265. ^;///ue6--burc, Graff 1, 370 ; Enzins-
perig, MB. 2, 197; Anzin-vdiV, Hess. Ztschr. 1, 246, like Ruozel-
mannes var, Mone's Anz. '36, 300; ad giganteam viam, entit<hen
wee, Wien. sitz. ber. 4, 141 ; von oden swarz unde gra kan ich
nit vil sageu, KM. ^ 3, 275.
GIANTS. 1439
p. 525.] Mercury is called ' se gyjand ' (p. 149) ; die gliigante,
gigante. Rose 5135-82. Biorn writes gigr, Aasen 152^ has jygger,
gyvr for gygr (conf. ' ze Givers/ Suppl. to 961); gidg7-a, Faye
6. A giant is called kdmpe, Miillenli. pp. 267. 277. Otos and
Epliialtes, gigantes though not Cyclopes, are sons of Poseidon,
and the cyclop Polyphemus is another. Ace. to Diut. 3, 59 and
the Parz. and Tit. (p. 690 n.), monsters were born of women who
had eaten forbidden herbs.
p. 526.] Does Hdsberg stand for Wrisberg ? Llintzel's Hil-
desh. 23. riesen-kint, Laurin 2053. 2509. 2604, and enaen-kint,
like menschen-kind, son of man. A Luhbes-stein in Miillenh.
no. 363, p. 272; Lilpperts-grah, Vilmar in Hess. Ztschr. 4, 79;
Lufpenhart, Luppental, Mone's Anz. 6, 229; die Lupbode,
Problems Uuterharz p. 212, conf. liippe, poison (p. 1151). ON.
leiji, gigas, oleifi, humanus ; rumr, vir immanis, gigas. Whence
comes fri_gre?ie = gigantes ? Graff 5, 512.
p. 526.] 6rt/r = oreas, Saem. 143*^ (Suppl. to 525). Other
terms for giantess : fdla, Stem. 143*^ (conf. p. 992) ; Julia 143''.
144*; Gri&r in Sn. 113 is the name of a gygr, and her staff is
named Gri&arvolr 114. Troll is both monster and giant : ertu
troll, Yatnsd. 292 ; |?u j^ykki mer troll, Isl. sog. 2, 365; half-troll,
Nialss. c. 106. 120; trolla-skog, Landn. 5, 5; tr'6lla-skei&, curri-
culum gigantum (Suppl. to 85); in Faroe, trolla-botn is giants'
land. Trollri/gr, Trollagrof, Werlauff's Grenzb. 16. 22. 35. Michel
Behara had heard ' troll ' in Denmark and Norway, says Mone's
Anz. 4, 450 ; but the word had been at home on German soil long
before that : vor diesem trolle, Ortn. 338, 2 ; er schlug den trollen
Liederb. (1582) 150; ein voller troll 215; tointertrolle, Mone's
Anz. 6, 236 ; ' exsurge sede, tu trolgast, cito recede ' says a verse
of the 14th cent., Hpt's Ztschr. 5, 463 ; einen dridgast laden,
Weisth. 1, 552; de Drulshaghene, Erhard p. 144 (yr 1118); be-
trullef, Tit. 5215 (Kl. schr. 4, 336). But whence comes the Fr.
drole, form, draule ? It is rather a goblin like the M. Neth.
drollen, Belg. mus. 2, 116. Kilian sub v.; conf. Gargantua's
drole (Suppl. to 516).
p. 527.] 3Iglzinu7)i kaluay, giants' hills, mylzijnum kapay,
giants' graves, Kurl. send. 1, 46-7. Boh. obor appears as hobr in
Wend, volksl. 2, 268». On the giants' name Volot, Velet, Wele-
tabus, Wilz, conf. p. 1081 n. The ylyavre'i of the Greeks lived in
1440 GIANTS.
Thrace, Paus. 1, 25 ; conf. the Arimaspi and Cyclopes, and the
Ind. rakshasas (p. 555). To the Hebrews the Rephaim, Anakim,
Nephilim were giant nations, Bertheau's Israel, p. 142-3-4.
p. 528.] The size of giants is expressed in various ways.
TitYOs, son of Earth, covers nine roods, Od. 11, 577; Otos and
Ephialtes in their ninth year were ivvea'mjxei.'i in breadth and
ivveopryvioL in length 11, 307 {conf. 'EvLavro<i Terpa.Trij'xy'i, mean-
ing the 4 seasons, Athen. 2, 263). Dante, Inf. 31, 58—66 poeti-
cally fixes the stature of Nimrod at 90 palms, i.e. 54 feet, which
comes to the same as Ephialtes's 9 fathoms. ' Cyclopen hoch
sam die tanhoume,' tall as firs, Ksrchr. 357 ; 'ir reicht in kume
an die hnie (ye reach scarce to their knees), sie tragent kldfter-
langen hart,' beards a fathom long, Dietr. u. ges. 621. Ovid's
picture of Polyphemus combing his hair with a harrow, and
shaving with a sithe, is ^miliar to us. Met. 13, 764.
Giants have many heads : the sagas tell of three-headed, six-
headed, nine-headed trolds, Asbjornsen p. 102-3-4; a seven-headed
giant in Firmen. 1, 333*; another is negenJcopp (9 head), Miillenh.
p. 450 ; conf the three-headed wild woman in Pr. Arnim's March.
1, no. 8, and Conradus Dri-heuptel, MB. 29% 85 (254). Pol.
dziewi^-sil. Boh. dewe-sil, dewet-sil (nine-powered) = giant. The
legend of Heimo is in Moneys Unters. p, 288 seq., conf. Steub's
Rhat. p. 143. Ital. writers of the 16th cent, often call giants
quatrmnani; giants with 13 elbows in Pischart's Garg.; Bilfinger
in Swabia are families with 12 fingers and 12 toes; ' c\xm sex
digitis nati,' Hattemer 1, 305^; conf. ' sextus homini digitus
agnatus inutilis/ Pliny 1 1, 52. Even thfe one eye of thecyclops
is not altogether foreign to our giants : in a Norweg. fairytale
three trolds have one eye between them, which goes in the middle of
the forehead, and is passed round, Jaletriiet 74-5 ; conf. KM. no.
130 (such lending of eyes is also told of the nightingale and
blindworm, KM. ed. 1, no. 6). Polyphemus says: Unum est in
medio lumen mihi fronte, sed instar ingentis clypei, Ov. Met. 13,
850; these one-eyed beings the Greeks called l-yUopes, the
Romans cocUtes : coclites qui altero lumine orbi nascuntur, Pliny
xi. 37, 35 ; decern coclites, ques montibus summis Rhipaeis fodere,
Enn. in Varro 7, 71 (0. Miiller p. 148) ; conf. Goth, haihs,
fiov64>daX/Mo<;, coecus, Hpt's Ztschr. 6, 11. A tail is attrib. to
the giantess Hrimger^r, Saem. 144*. Giants, hke dwarfs, are
GIANTS. 1441
sometimes descr. a.s Hack: l^niinn svarti |?ars, Isl. sog. 1, 207,
conf. Svart-hofSi ; a hlach and an ash-greij giant in Dybeck 4, 41.
25. As Hmngnif^s head and shield were of stone, Hvmi's haus
(skull) is hard as stone, Sasm. 56'\ Thor's wife, a giantess, is
named Jarnsaxa. The age of giants is the stone-age.
p. 528.] The adj. nadd-gofgi, SEBm. 98^, seems also to express
the unbridled arrogance of the giant : risenmaezic, tier werlte
ividersaezic, Bit. 7837. The Gr. Aa-rrldai are braggarts, and akin
to the Kentaurs.
p. 529.] The llth cent, spell ' tiimbo saz in herke .... tiunh
hiez der here,' etc., reminds one of Marcellus ' burd. p. 29 (Kl.
schr. 2, 129. 147-8) : stupidus in monfe sedehat ; and conf. AfFen-
berg, Giegenberg, Gauchsberg (p. 680-1), Schalksberg, Note
that the iotunn too is called dttriinnr apa, simiarum cognatus,
Stem. 55*. The Frozen Ocean is named Dumbs-haf. Biorn says
the ON. sf((mr = gigas (dummy?); conf. g^gr, giugi (p. 525). In
Fornm, sog. 1, 304 the heathen gods are called blindir, daujir,
dximhir, danffir.
p. 530.] On Forniotr see GDS. 737. hin aldna {gfgr), Sajm.
5^. Giants' names: Or-gevilir (our ur-alte), pracF-gemUr, Berg-
gemllr (var. -gelmir). The vala has been taught wisdom by the
old giants, she says : ec man iotna ar ofborna, ]?a er forSom
mik froedda hufbo, Ssem. 1^. The good faith of giants is re-
nowned : eoteua treowe, Beow. 2137; so Wainiimoinen is called
the old (wanha) and faithful (waka) and true (totinen), Kalev. 3,
107; so is God (p. 21). Polyphemus tended sheep, and the
Norse giants are herdsmen too :
sat ]7ar a haugi oc slo horpu
gygjar hir'bir, glad'r Egdir. Saem. 6*.
Gj'mir owns flocks, and has a shepherd 82^. Thrymr strokes the
manes of his horses, just as the Chron. Trudonis (Chapeaville 2,
174) speaks of 'manu comam equi delinire.' Giants know nothing
of bread or fire, Fr. Arnim's Mar. 1 , no. 8 ; the Finn, giants do
without fire, Ueb. d. Finn, epos p. 39 (Kl. schr. 2, 98). Yet they
have silver and gold, they even burn gold, Dybeck 4, 33-8. 42 ;
their horses wear iron rings in their ears 4, 37. 43. They not
only bring misfortune on the families of man, but bestow luck 4,
36, ixndfruitfuhiess 4, 45. Esp. is the giantess, the giant's wife,
1442 GIANTS.
sister, mother, merciful and helpful to heroes (pp. 555. 1007-8).
Altd. w. 3, 179. Walach. march, p. 167.
p. 531.] A latish saga distingu. betw. Jotunheim, governed
by GeirroSr, and Risaland, by Go^mundr, Fornm. s. 3, 183. The
giants often have the character of older Nature-gods, so that
idtnar = gods, Sasm. 93=^. The Serv. divovi, giants (Vuk's Pref. to
pt. I. of new ed.) either means the divine (conf. p. 191) or the
wild; conf. divliy = ferus [Slav. div = wonder]. When in our
kinder-miirchen nos, 5, 81-2 the tailor, the carter or the gamester
intrude into heaven (WolPs Ztschr. 2, 2 — 7), it may well remind
us of the titans storming Olympus ; conf. p. 575 on angels and
giants. Giants form ties of love with gods and heroes : thus
Polyphemus is a son of Poseidon, Od. 1, 71 seq. HrimgerSr the
giantess wishes to pass a night with the hero, Stem. 144% like
the witch in fairytales and Marpalie in Wolfdietrich. Freyr
burns with love for Ger"Sr, OSiun spends three days in the moun-
tain with Gunnlod, Gefion the asynja has sons (bull-shaped) by a \
giant, Sn. 1. Yet hostility betw. gods and giants is the rule:
that these would get the upper hand, but for Thor's enmity to
them, the Edda states even more distinctly than the Swedish
proverb :
mikill mundi set iotna ef allir lif^i,
xsetv mundi manna und MiSgarSi. Saem. 77^.
Conf. Thors pjdsJca ett qvinno troll baktill ihaligt, som tros fly
for blixten in i ett hus, der askan da star ned, Almqv. 464^
(pjaska = a dirty woman). The giant again is ds-griii, terror
asarum.
p. 532.] Managolt, Pistor. 497. Managold, Xeug. 77. 355.
On the myth, conf. Kuhn in Hpt^s Ztschr. 6, 134. With Fenja
and Menja, who grind until the cuckoo calls, conf. the mill-maids
and cock-crow, Gr, epigr. 2, 56.
p. 532.] Fornald. sog. 1, 469 says : ' austan at Ymis dyrum';
and of Ullr : ' Ullr reiS Ymesver, enn OSinn Sleipni'; did the
horse belong to Ymir ? Frosti, Jokull, horses' names, Pask's
Afh. 1, 95. Esth. huhna isa, wana Pahkana, Bocler 148. If
Ymir comes fr. ymja, stridere, it is akin to Goth, iicmjo, turba,
noisy crowd. The noise, the roar of giants is known to MHG.,
see Dietr. u. Ges. 391 — i. 458. 470 ; is that why they are likened
GIANTS. 1443
to bellowing bulls? Bask in Afh. 1, 88 derives tlie names of
Uerliir and Herhjn fr. Finn. Itiirlui, ox; but we have also a Germ,
giant Harga, Wolf's Ztschr. 2, 256, conf. Herka (p. 253) and next
note, end. Giants are beings of Night : those of India grow
stronger than heroes at tivilight, and twice as strong in the nirjht,
Holtzm. Ind. sag. 2, 152. A Schleswig giantess is 'die schwarze
Greet,' black Meg, Miillenh. pp. 157. 269. 273-5; on the other
hand a queen Margareta, pp. 342. 14. 18.
p. 533.] The Greeks also make giants live on rocJcs and liUh,
Od. 9, 113-4. They are animated stones, or consist partly of
stone, or they turn into stone. The giant in MuUenh. p. 442 has
a stone heart. HrimgerSr, surprised by daylight, stands i ftteins
liki, Sfera. 145''; conf. the Swed. tales in Hpt^s Ztschr. 4, 503-4.
Bader no. 486. Hati iotunn sat a hergi, Sasm. 143*^ (Suppl. to
530). The gygr lives in caves of the rock (hellir) ; as Brynhildr
fares to Hel, a gygv cries to her : ' skaltu i gognum ganga eig
griotistiidda garcfa mina ! ' through my stone-built garth; and B
answers : ' bregSu eigi mer, hruffr or steini,' bride of stone, Sajm
227 (seep. 551). ' finna |>eir % lielli nockvorura, hvar gygr sat
hon nefndiz Thock,' Sn. 68. A giant's cave up in the wild moun
tain, Trist. 419, 10 — 20. Berg-hui = gi&nt is also in Landn. 4, 12
and Sfem. 52 ; conf. berges gnoz, Er. 8043. Hohergs-gnhhe
(p. 536-7). Finn, halllo, rupes, = Goth. hallus, ON. hallr, hence
kaleva, gigas ; another Finn, term for giant is uuoren vdki, power
of the mountain. To J?u,^sin a.f hiargi corresp. TiJSfiehergs-kVdttcn,
a place in Varraeland, Rask's Afh. 1, 91-2. Note the term berg-
rinder, mountain-cattle, for Gefjon's children by a giant are oxen,
Sn. 1. One giant is called kuh-tod, cow-death, Miillenh. no. 328;
conf. Herkir, Herkja in preced. note. Giants appear as wolvc:^,
Sn. 13.
p. 534.] The giantess pelts with stones, the giant weai^ a
stone crown, Braunschw. march, p. 64. Iron will not bite the
giant : ' troll, er |?ik bita eigi iarn,' Isl. sog. 2, 364. He can only
be floored with gold, hence Skiold wraps gold about his club,
Saxo 8. Grendel too is proof against iron sword : ' )>one synscar
■San aenig ofereorSan irenna cyst, guffb'dla nan gretan nohlc, Beow.
1596. Arnliotr in Hervarars. has league-boots, like the ogre in
Petit poucet; they denote the swift pace of the giant, hence
Diut. 1^ 403 : ' hine fuor der herre, ilende alse ein rise duot
1444 GIANTS.
(speeding as a giaut dotli)^ der zuo loufe smen muot ebene hat
gesetzet/
p. 535. J Curious old structures are ascr. to giants or Jieathens :
' nita burg, rison burg/ Elene 31, p. xxii. Even Tristan's cave
of love is called a giant's hnilding, Tristr. 419, 18; conf. ' etenes
bi old dayn had wrought it,' the house in the ground, where
Tristan and Isolde lay, Tristrem 3, 17. Eilnen-ivdlle are pointed
out betw. Etteln and Alfen (Paderborn). The Orientals attrib.
old buildings to a people called Ad, Hammer's Rosenol 1, 36 ; the
Celtic legends to Finn. All those large cairns, and remarkable
peaks like St. Michael's Mount and the Tors, are the work of
giants. Pausanias ii. 25, 7 mentions a KVKXctJTrcov epyov, upjMV
\idwv, the smallest of which a pair of mules could not move.
Tyrrhenians build towers (Suppl. to 522 end). In 0. Fr.
poems the builders are giants or heathen Sarrasins or famous
men of old: la roclie au jaiant, Guitecl. 1, 90. 158; un jaiant le
ferma qui Fortibiaus ot nom, Renaus 177, 7 ; Sarrasins build, ^
Garin in Mone's HS. 219. 251; el mur Sarrazinor, Albigeois
6835; el jjalais montent que firent Sarrasin, Garin 1, 88; la
tor est forte de luevre as Sarrasins 2, 199; croute que firent
Sorasins 1, 57-9; as grans fenestres que f. >S'., Mort de Garin p.
146. Gain builds a tower, Ogier 6644-66; roclie Caijn, Garin 1,
93-4; or the giant's building is traced to Jul. Ccesar, to Constan-
tlne, Garin (Paris 2, 53). Chron. fontan. (Pertz 2,284); conf.
the work by Jul. Ccesar in Thietmar 6, 39. A legend of the
great cauldron which the giants were 20 years digging in silence,
is told in Halbertsma's Tongvallen p. 54-5. Stone-heaps in the
woods the Finn calls hiiden pesrit, giants' nests or beds, Kurl.
send. 1, 47; a giant's bed already in II. 2, 783. The brazen
dorper is like the huge metal figure that stands on a bridge with
a rod of steel, barring the passage, Dietr. drach. 57^*. 61"''; old
Hildebrand says, Mch klag ez dem der uf der briicken stdt ' 62*;
they all misdoubt the monster 68''. 74-5 : ' der alter groeste viez
(rhy. liez), daz in der tiufel wiirge ! er was groz unt dubi lane,
sin muot was ungetriuwe ; er si lebende oder tut, er ist ein rehter
boesewiht,' be he alive or dead, he is a bad one 83^'' (on viez, see
Gramm. 1, 187).
p. 538.] The Gothland hijghergs-guhhe must have got his
name fr. Hoherg in the I. of Gothland, Molb. Tidskr. 4, 189. In
GIANTS. 1445
Esthonian legend blocks of granite are Kalev's maideuft* apron-
stones (Kallewi neitsi polle kiwwid, Possart p. 177). What was
told of giants, is told of the devil : Once upon a time, say the
men of Appenzel and the Black Forest, the devil was flying over
the country with a sackful of huts : the sack happened to tear,
and out fell a cottage here and a cottage there, and there they
be to this blessed hour, Schreiber's Taschenb. '41, p. 158.
p. 540.] Eaters of flesh give place to sowers of corn, hunters to
husbandmen, Klemm 2, 25. Giants consider themselves the old
viasters of the land, live up in the castle, and look down upon the
})easant, Haltrich 198. In the I. of Usedom they say (Kuhn in
Jahrb. d. Berl. ges. f. d. spr, 5, 246) : ' en risen-miiken hiitt auk mal
enen Jcnecht met twei ossen unnen hdken (plough) in are scliorte
(her apron) packt, wil ar dat liltte worm durt hiitt (because she
pitied),' etc. Similar stories of the earth-worms who crowd out
the giants are told in many parts of Sweden, Dyb. 1842. 2, 3.
4, 40. '44. p. 105. '45. pp". 15. 97. '47. p. 34. Raiif's Osterg.
3S ; in Sodermanland, Hpt's Ztschr. 4, 506 ; in Schleswig,
Miillenh. p. 279 ; in the Mark, Hpt 4, 392 ; in Westphalia, Fir-
men. ],322; in S. Germany, Bader nos. 375.387. Panzer 2,
65 ; conf. Walach. march, p. 283.
p. 541.] Stories of the giant clearing ovt Ids shoe or shaking
the sand out of his holsken (wooden shoes) are in the Ztschr. d.
Osnabr. ver. 3, 230-5. Firmen. 1, 274\ The giant feels three
grains in his shoe. Hone's Daybk. 2, 1025. Datch tales to the
same purpose in Halbertsma's Tongvallen p. 55-6.
p. 543.] Near Duclair (on the Seine, towards Normandy)
stands ' la chalre de Gargantua : I'etre mysterieux qui I'occupait
pendant la nuit devait etre un geant, que les peuples out personi-
fie sous le nom de Gargantua,' Revue archeol. xiv. an., p. 214.
On G., conf. Bosquet pp. 177. 182. 193-4; with his seat conf.
devil's 'pnlpits and their legends.
p. 544.] Giants fling hammers at each other, Miillenh. no.
586. Panzer pp. 104. 114. Firmen. 1, 302. Riiaf p. 38.
Hiinen j9/a?/ at howls, Bait. stud. xii. 1, 115, like the heroes in the
mount (p. 953), like Thorr (p. 545) and the angels (p. 953n.).
Another Westph. story of giants baking bread, Firmen. 1, 302.
372 ; they throw tobacco-pipes to each other, and knock the ashes
out 1, 273. A giant is pelted with stones or cheeses, KM. no. 20.
1446 GIANTS.
Dyb. 4, 46. Cava!]. 1, 3. 9 ; conf. the story from Usedom (Kuhn
in Jrb. d. Berl. ges. f. d. spr. 5, 246). A captive giant is to be let
go when he's pulled all the hair off a cow's hide, but he mayn't
pluck more thati one hair in 100 years, Wieselgren 459.
p. 549.] Similar hiiilding stories in Miillenh. nos. 410-2.
Faye p. 13. A Bavarian tale of the giant builder, in which a
hammer is hurled, Ober-bair. arch. 5, 316-7. A horse brings the
stones, like Sva&Ufari, Haltrich 29 ; conf. old Bayard at Cologne
cathedral.
p. 551.] The giantesses spin like the fays, even giants spin,
Firmen. 1, 323. In the Olafssaga Olaf fights the margygr, and
brings away her hand as trophy, Fornm. sog. 4, 56-7-8. Red-
bearded, Olaf is called Olafr liosiarpr a liar 4, 38. His pipnga
sJidgg could also be explained as the Dan. pip-skidg, first beard.
p. 552 □.] Instead of the words in Danske v. 1, 223 the
Kiimpe v. 155 has : sprang t\\ fllnte-sten lede og sorte. In Norske
ev. 1, 37. 2, 28 (new ed. 162. 272) : flyve i flint, with anger.
Norw. Lapp, gedgom, I turn to stone, am astounded. MHG.
ivurde icli danne zuo eime steiiie. Herb. 8362 ; conf. ille vir in
medio fl,at amnre lapis, Propert. ii. 10, 48. Conversely : in haeten
sine grozen liste uz eime herten steine getragen, Mor. 1562.
Many Swed. tales of giants whom the first beam of sunrise turns
into stone, Hpt's Ztschr. 4, 503-4. Cavall. 27. Norske ev. 162.
The mighty king Watzmann is believed to be a petrified giant,
Panz. Beitr. 1, 24'6. Frau Hiitt turns into stone because she has
rubbed herself with crumbs, DS. no. 233; people sink into the
ground because they've trod on a wheaten roll, Giesebrecht's
Bait. stud. 12, 126. Esp. are a bride and bridegroom often
turned into stone, DS. no. 229. Miillenh. pp. 108-9. 595.
Giesebr. Bait. stud. 12, 114-5. 126. These 'bride-stones' are
also known to Norweg. legend, Faye p. 4 ; nay, we find them
in France in the noce petrifiee, Michelet 2, 17, and even in the
Wallach. march. 117. Once a shepherd, his sheepdog and sheep
were changed into stone by frau Wolle, because he had rejected
her petition for bread, Somm. p. 11, The Wallachians have a
similar story of an old woman, her son and her sheep, Schott
114-5; so have the Servians, Vuk's Wtb. p. 15\ Heinr. v. Her-
foi'd ad ann. 1009 relates -after Will, of Malmesb. (ace. to Vincent
25, 10) how people in a Saxon village disturb the Christmas festi-
GIANTS. 1447
val by singing and dancing in a churchyard, and liow the priest
dooms them to dance a whole year; in time they sink up to their
hips in the ground, till at the end of the year they are absolved
by his Grace of Cologne, The place is in some ]MSS. called
Colovize ; surely these are the men of Colbcke who danced with
what they took for stones, DS. no. 232. A 1 5th cent, version of
the story in Altd. bl. 1, 54-5.
p. 553.] Strong Jack is sometimes named der star]:e Ilannel
(perh. Hermel), Siegthal p. 106. Finn. Hilsi, gen. Hiiden, Hii-
denpoika = wild man of the woods, giant, Salmel. 1, 242. Lapp.
Hiidda, Hiita is a malign deity, Suomi '44 p. 30. The Esth.
tale of KaUewepoeg is given more fully in Poss. Estl. p. 174-5.
Lonrot, who has collected from GO to 70 giant- stories, relates in
Kruse's Urgesch. p. 177: In the sea near Abo stands a huge
stone, which the Finn, giant KaJevampoika hurled at the first
church that was built. He was going to the church himself, when
he met a man with a sackful of worn shoes, and asked him how
much farther it was. The man said, 'l^ou see, I've worn all
these shoes through on my way.' Then K. took up the stone and
slung it, but it missed the mark and fell into the sea.
p. 555.] ON. ' iotunn sa er Brusi heti, hann var mikit troll ok
mann-aeta/ Fornm. s. 3, 214. OHG. man-ezzo, MHG. man-ezze
(p. 520n.), AS. mon-feta, Lith. vijrede, viros edens. The Poly-
phemus legend is widely diffused, e.g. Sinbad on his third voyage
punches out the eye of a man-eating giant ; conf. the story of
Eigill, Nilsson 4, 33. MuUer's Sageubib. 2, 012. As the Oghu-
zian cyclop takes the arrow for a gnat, so in our Ring p. 241 :
'ich waen, mich hab ein fleug gestochen.' Similar tales in Konr.
V. Wtirzbg, MS. 2, 20o\ Altd. w. 3, 178; esp. coarse is the ver-
sion in the Leipzig MS., Altd. bl. 1, 122 — 7. For the giant, later
stories substitute a murderer, Mone's Anz, '37, 399. 400; a, rob-
ber, Wal. march, p. 167-8-9. Poets of the 13th cent, make 12
schachtere (robbers) enter the dwelling of a turs, who ecifs up 11
of them, MSS. 2, 331''. On the merciful giantess, conf. p. 1008.
p. 556.] A giant gets bigger as he rises out of the ground,
and smaller as he sinks in again, MiiUenh. p. 266. Giants often
take the shape of an eagle (p. 633), e.g. Hrsesvelgr, Suttungr,
Thiazi, Sn. 80-1 ; they are born as wolves 13. The story of the
flying giantess trespasses on Beast-legend, Hpt's Ztschr. 4, 502-3.
144:8 CREATION.
p. 557.] Our Court-poets liave preserved here and there a
genuine feature of the folklore about giants : Tristan taking the
giant's liand with him (16195) is like Beowulf- bringing away
GrendeFs. Again, the old giant-father carrying the heroes tip a
hill (Daniel in Bartsch xxviii.) occurs not only in Hero-legend,
but in Folktale, Miillenh. p. 266. Then, the giants of the
Trutmunt in Goldemar carry long ijoles, Hpt's Ztschr. 6, 521 ;
Bunze swings a tree over his shoulder, Wolfd. 510; one giant is
named Boumgarte 493, 3. Asperian is styled the giants' spile-
man, Eoth. 2161. In Lancelot 17247 seq. are noticed the
giants' ogen verheren, tanden criselen, hoft quelcen. A giant couple
in Ecke 7 (Hagen 5, 8) bear the names vro Hilte and her Grime,
conf. Grimr and Hildr, Vilk. saga c. 16. Note the giants'
names in Dietr. drach., Glochenhoz, Fidelnstoz, Bumedenwalt,
SchelledenwaU, Bitterhuch, Bitterhrut, HShermuot, KlingelboU ; a
Grandengrus, Grandgrus 118'\ 126'' looks Eomance, like Grand-
gosier (great gullet) in Gargantua. Wolfes-mage (-maw) reminds
of the manservant Wolves-darm (-gut) in Helbl. 1, 372, and of
the Ssk. TJrkodara (wolf's belly), Hitzig 308. Norse names:
Bnih i Shut, Bolfi Topp, Hand i Eanddl, Blling, Staff, Dyb. '45,
97-9 (see p. 557). The connexion between giants and gods has
been pointed out, SuppL to p. 531.
CHAPTER XIX.
CREATION. .
p. 558 n.] Conf. hinent werden (p. 746 n.) ; zelcein, Wernh. v.
Niederrh. 11, 18. Schelling takes chaos to be the Roman
Jamis = h\aiius, after Festus sub v. chaos. The material sense
is also found in the expressions ' ingnnnen werden,' secari, N.
Arist. 95 ; ' siti ingunncn,' cloven, Diemer 97, 26 ; M. Neth.
onfginnen, secare, Fergut 3461. 3565; conf. Hpt's Ztschr. 8,
18—20.
p. 559.] For the notion of creating, the AS. has the word
fnmixceaft, prima creatio : God is frnmsceafta fred, C^dm. 195,9.
The Gothic renders KTiai'i by gasJcafts. On our scbopfen, bilden,
bilde giezen, see p. 23 : "waere ich nie gehildet, had I never been
shapen. Tit. 3283. Creature in the Bible is in OHG. hant-tdt,
CREATION. 1449
manu factum, N. Ps. 18_, 2; MHG. hant-getdt. Haug tliinks
Ymir the Pers. Gajomars, Gott. Anz. '53, p. 1960. The birth
from feet or legSr seems to be remembered in an 0. Fr. poem :
Fanuel, whom his mother had conceived out of the smell of
flowers, touches his tJtigh with a knife that had just cut an apple;
the thigh conceives and bears St. Anne; conf Brahma's creation
(p. 571). Ukko yumala rubs his hands, presses them on his left
knee, and makes three maidens, Kalevala 9, 39 — 44. Giants
come before the Ases (p. 530-2) ; the vala sings, *ek man iijtna
dr ofborna,' Ssem. P; and Saxo divides mathematici into (1)
gigantes, (2) ma^i = Ases, (3) homines. The Indians say the cow
is mother of the ivorhl, and must not be killed, Holtzra. Ind.
sagen 1, G5. Of Bdr's three sons, who create man, it is said in
Sasm. 1'': hio&iim ypto, orbes extulerunt, they set on high the
globes of heaven (p. 701).
p. 560 n.] The Indian myth also accepts a creation out of the
e^7(/, heaven and earth being eggshells, Somadeva 1, 10; conf.
the birth of Helen and the Dioscuri out of eggs.
p. 561.] Ashr and EmhJa are known as Es and Imlia among
the Yenisei Ostiaks, Castren's Reise in Sibirien. The division
into ond, ocfr and Id ok litr is also found in Plutarch 4, 1154:
* spirit, soul and body.'
p. 501.] To giants, men appear as dwarfs : they nickname us
earthworms, and the giant's daughter takes the ploughman for a
worm or beetle (p. 540). As dwarfs are made out of maggots in
the Edda, so are men out of ants in Ov. Met. 7, 642 ; conf. the
way bees are brought to life (p. 696). As fire is generated by
rubbing wood, so are animals by rubbing the materials (Suppl. to
1100). Hiisi makes an eJg out of various stuffs, Kalev. 7,32 seq.
p. 567.] The two AS. accounts of the creation of man (p. 565,
text and note) derive blood from fire, whereas the Emsig Code
derives it from water, as the Edda conversely does water from
blood. The eigJd 2^arts we're known to the Indians also (Suppl.
to 571. The Fris. heli, ON. hei]i = brain, resembles Lat.
coelum, Gr. KolXr/ kocXlu, GDS. 681. Godfrey of Viterbo's com-
parison of the head to the sky, of the eyes to the lights of heaven
is repeated in Walther 54, 27 : Mr houbet ist so wilunenrich, als
ez min himel welle sin, da liuhtent zwene sternen abe ; ' and in
MS. 2, 189^ the eyes are called stars; conf. himmel and gaume,
1450 CREATION.
Hpt^s Ztsclir. 5, 541. A tear (thrane) is called in MHG. mers
trau, wages trau, Gramm. 1, 170. The Edda accounts for the
taste of sea-water by the grinding of salt out of the quern Grotti.
A tear bites, like salt ; SaKpv, lacruma [and tehero, tearas, zilhre]
comes from dak, to bite. The Etym. magn. 564, 45 says : Eu(f)o-
piwv he ^vvrjv tiiv ddXaaaav \eyef olov — 7ro\uTpo(f)a hciKpva
I3uvri<; — TOi)? aXa<; ySouXo/^et'o? eiTreiv. Buvr] = ^Iv(o, GDS. 300.
p. 570n.] An Esth. song in Herder p. m. 112 tells of one
who shaped him a wife out of wood, gilded her face, aud silvered
her shoulders. The Egyptian notion as to the origin of the first
man comes very near that of the Bible : Ptah or Neph is picto-
rially repres. ' turning the clay for the human creation,' Wilkin-
son's Egyptians p. 85.
p. 570.] Another Ind. story of the creation in Suppl. to 560 n.
The Pers. doctrine is, that heaven and fire were first created,
then mountains, then plants, then beasts. From the horns of the
first ox sprang fruits, from his blood grapes, etc., Gorres 1,
232-3. The description of Atlas in Ovid's Met. 4, 657 agrees
with the Teutonic myth of creation far more closely than the
notion current among the Greeks. He lets Atlas be converted
into a mountain-chain : hair supplies the forest, his shoulders
and ai-ms the hills, his head the summit, his bones the stones.
p. 571.] The older Ind. myth makes the great spirit, 'niahdn
dtmd, produce the first man out of water ; Prometheus too forms
men of earth and water, Lucian's Prom. 13 ; ace. to Horace,
Od. i. 16, 13, he tempers the given 'limns' with every possible
ingredient, couf. Babr. QQ. The Greenlahders think the first
man was made of earth, and the first woman of Ids tliumh, Klemm
2, 313, as Eve was of Adam's rih ; so Dakshus was pulled out of
Brahma's toe (Suppl. to 559). The eigJd parts occur even in the
Rigveda, Kuhn in Hofer 1, 288.
p. 573.] For analogies in language between man and tree, see
Pott's Zilhl-meth. 234 — 6. Askr and other masc. names of trees
indicate man, aud femin. names woman. Askr, Enihla begin
with the same vowels as Adam, Eve; conf. Es, Imlia (Suppl. to
561).
The term liut-stam, nation, is taken wholly from the vegetable
kingdom, Otfr. iii. 12, 7. • Plants and rocks are not dead, they
speak : hpvo<i kuI irerpa^ uKoveiv, Plato's Phsedr. 275. Men
CREATION. 1451
arise out of trees and stones or mud : O saxis nimirum et rohore
nati, Stat. Theb. 4, 339 ; qui, rupto rohore nati, Qompositive Into,
nullosliabuere parentes, Juveu. G, 12 (conf. dieleimiaeu, p. 569 n.).
Men grow out of pines in Nonnus (Reiuli. Kohler, Halle '53,
p. 24) ; ja werdent solich leut von homen nit geborn, Wolkenst.
61 ; siuer spiez-genoze sweimet einer von dem obersten hirhoume,
Ben. 419 ; ' Where people come from ? think I don't know that ?
they're torn off trees when young/ Ayrer's Fastn. 160*^; not
sprung from a liazel-hush, Schelmufsky, 1, 51 ; his father was
drowned on the nut-tree, his mother carried the water up in her
apron (sieve), Bruckner's Henneberg 17; a child is exposed on
an asJi, and is found there, Marie de Fr. 1, 150 — 4. In a Finn,
fairytale a foundling is called puuhaara, tree-branch ; conf. our
Fundevogel on the top of a tree, KM. no. 51. Ace. to Greek
legend there were only gods at first, the earth bristled with
forests, till Prometheus made men, Lucian's Prom. 12 ; conf. the
Prom, legends in Schiitze's Excursus i. to ^sch. Prom. ; yet
Zeus also makes men spring out of the ground for .^acus ou
his lonely isle, Paus. ii. 29, 2, The throwing of stones, which
turn into men, is descr. in Ov. Met. 1, 411 ; the stones are
styled ossa pjarentis 1, 383. 393, as -^schylus and Sophocles call
rocks the bones of the earth. This sowing of stones reminds one
of mana-se/}s = \a6^, K6afio<i (p. 793). The Saxons, named after
sahs (saxum), are called in the legend from the Eisenacher
Rechtbuch in Ortloff p. 700-1 Kieselinge, petrioU ; conf. ' kisihi
irquiken zi manne,' quicken flints into men, 0. i. 23, 47. Giants
spring out of stone, and spring into stone again (pp. 532-3. 552) :
'eine, di slug ich aus eime steine,' Fundgr. 2, 518; ^nun sihet
man wol, dasz er nicht aus einem steine entsprungen ist,' Galmy
230 ; * dasz ich aus keinem stein gesprungen,' Schade's Pasq. 76,
87 ; ' many a man fancies he is sprung from a diamond, and the
peasant from a flint,' Ettn. Hebamme 15; 'gemacht aus kisliug-
plut; flint-blood (also, donkey's rib), Fastn. 680, 26. 32. For
other legends of the origin of nations, see GDS.'780.
p. 576.] Ace. to Plato's Symp. 190 B, there were at first three
sexes : dppev, drjXv, avSpoyvvov, descended from sun, earth and
moon. It is an important statement in Gen. 6, 4, that the sons
of God (men) came in unto the daughters of rnen (ixiautesses).
Popular legend very remarkably derives dwarfs and subterraneans
1452 CKEATION.
from the fallen angels, Ir. elfenm. xiii. ; the ' good people ' are
not born, but dropt out of heaven, Ir. march. 2, 73 ; the same with
the Imldren in Norway, Asb. 1, 29. Thiele 2, 175; while Finn.
Joh. Hist. eccl. Isl. 2, 368 says of the alfs : ' quidain enim a Deo
immediate et sine parentum interventu, ut spiritus quosdam,
creates esse volunt ; quidam vero ab Adamo, sed antequam Eva
conclita fuit, prognatos perhibent.' A N. Frisian story has it,
that once, when Christ walked upon earth, he blessed a woman's
five fair children, and cursed the five foul on.e& she had liidden ;
from these last are sprung the undergrounders , Miillenh. p. 279.
The same story in Iceland, F. Magnusen's Lex. 842''. Eddalaren
3, 329. 330. Faye, pref. xxv. The giant too is called vdlandes
ham, Trist. 401, 7. Even the devil tries to create (Suppl. to
1024). The Ind. Visvaharma, like HephjBstus, fashions a woman
at Brahma's bidding, Somad. 1, 173. On ages of the world, and
their several races, conf. Babrius's Prologue, and the statue
(p. 792 n.). Ovid, in Met. 1, 89 — 127 assumes four ages, golden,
silver, brass and iron. GDS. 1 — 5. In the age of Saturn the
earth-born men went naked and free from care, lived on the fruit
of trees, and talked with beasts, Plato's Politicus 272.
p. 581.] UaXaiol \6joi of deluges [KaraKXva^ol'^) are ment.
by Plato de Leg. 3, 677. The form sin-\\\\ot is still retained in
Mauritius 692, also sm-fluot in Anegenge 22, 17. 24, 13, but sint-
vluot already in 25, 18, stni-waege 23, 54, smi-gewaege 25, 7.
Luther still says sincZ-flut, not siindflut. By i\ie flood the race of
giants is extirpated, Beow. 3377 — 84. As it subsides, three ravens
are let fly (p. 1140) ; conf. the verses in the Voluspa on the fall-
ing of the waters : ' fall a forsar, flygr dm yfir, sa er a fialli fiska
veiSir,' Seem. 9'\ In the American story of the Flood the
people likewise take refuge in a ship, and send out animals, the
beaver, the rat, Klemm 2, 156. Deukalions Flood is described
in Athen. 1, 409 and the first book of Ovid's Metamorphoses;
conf. Selig Cassel's Deuk. p. 223. 246. In Lucian's account also,
all the wild beasts are taken into Deukalion's ark, and live in
peace together, Luc. de Saltat. c. 39. The Indian narrative
of the Flood is ' taken from the Bible,' thinks Felix Neve (De
I'orig. de la trad. Ind. du Del., Paris '49) ; the rapid growth of
the fish resembles that of Jiirmungandr when thrown into the
sea, Sn. 32, and of the snake who wishes to be taken to the sea,
ELEMENTS. 1453
Klemm 2, 162 j Maims himself signifies marij Kuhn's Rec. d.
Rigveda p. 107. On the other Ind. story, that of Satydvrataa,
see Polier^s Mythol. des Indous 1, 244 — 7. -German tales of a
great flood are told in Yonbun p. 14 — 16 (conf. p. 982-3). Our
people still have a belief that destroying water will break out ol;
mountains, Panz. Beitr. 1, 276-7. German legend makes the flood
stream out of the giant's toe, as it does out of Wainiimoinen's tc e
in Runo 3. The dwarf-story from the Rhine district in Firmen.
2, 49 seems founded on that of L. Thun, DS. no. 45 ; the dwarf
reminds one of the angel who lifts his hand holding a cloth over
the city, Greg. Tur. 10, 24.
CHAPTER XX.
ELEMENTS.
p. 582.] Before the new gods came, there prevailed a primi-
tive worship of Nature (p. 335), to which perhaps Caesar's ' Luna,
Sol, Vulcauus' is to be referred; we know the giants stand for
primal forces of nature, for fire, air, water, sun, moon, day and
night, conf. Plato's Cratyl. 397. 408. And long after, in the
Warnung 2243 seq., there still breaks out a nature- worship, an
adoring of the bird's song, of flowers, of grass. All mythologies
make some gods i-epresent the elements : to the Hindus India
is god of the air, Varuna of water; to the Greeks Zeus was
the same thing as aether, aer. The Persians worshipped the
elements, not human-shaped gods at all, Herod. 1, 131. The
Indians admitted Jive elements : fire, water, earth, aether (akasai
and wind (vaya). The Chinese thought metal an element of its
own. Galen sets down /o({r; warm, cold, dry, wet (can we make
these attributes represent fire, earth, air, water ?). How the four
elements run into one another, is described in MS. 1, 87"; H.
Sachs knows ' die vier element,' 1, 255 ; 'erde und wazzer nider
swebet, viur und luft ze berge strebet,' says Freid. 109. 24; conf.
Renn. 6115. Animals live in all four : *swaz get, vliuzet, swebet,'
MS. 2, 183^ Men bewailed their sorrows to the elements, to
earth, to fire (p. 642).
VOL. IV. . N
1454 ELEMENTS.
]. Watee.
p. 584.] People sacrificed to groves and springs : blota^i
landin, Landn. 3, 17; blotaSi/omu 5, 5 (p. 592) ; and Sfem. 44*
says: Jieilog votn hlua (calent). The Hessians sacrificed 'lignis
etfontibns,' Pertz 3, 343. The Samlander and Prussians denied
the Christians access to groves and springs lest they should
pollute them, Pertz 9, 375; conf. Helmold 1, 1. Prayer, sacri-
fice and judgment were performed at the spring, RA. 799.
' Porro in medio noctis silentio illas (lemmas) ad f antes aquariini
in orientem affiuenies juxta hortum domus egressas Herwardus
percepit; quas statim secutus est, ubi eas eminus colloquentes
audivit, nescio a quo custude fontium responsa et interrogantes et
expectantes,^ Gesta Herw. Saxonis, yr. 1068 (Wright's Essays 1,
244. 2, 91. 108. Michel's Chron. Anglonorm. 2, 70). An Engl,
song has 'I the wel woke,' "Wright's Ess. 1, 245; this is the
ceremony of ivoking (watching by) the v:eU. On the Bode in the
Harz they still ofi'er a hJach lien (?) to the river-god. Before
starting the first waggonload from the harvest field, they throw
three ears into a running stream ; or if there is none, they throw
three ears into the oven-fire before the waggon enters the stack-
yard; if there was no fire, they light one. This is a Bavarian
custom, Panz. Beitr. 2, 213. In Hartlieb's book of all Forbidden
Arts we read that lighted tapers are set in front of water drawn
from three running streams before sunrise, and man legt dem
ivasser ere an, sam Gott selber (see p. 586). The Romans
cherished the like reverence for water: 'fltrmini Rheno j:)/'o salute'
De Wal. no. 232 ; genio loci et Rheno pro salute,' no. 233 ; * deus
Rheni,^ no. 234. They greeted the bath with hare head on enter-
ing and quitting it, and placed votive gifts by the side of springs,
Rudorff's Ztschr. 15, 216; they had even ministri fontis 15, 217.
p. 585.] As 'prunno comes from prinnau to burn, the Romans
spoke of torrens aqua, from torrere to broil : ' subita et ex abdito
vasti amnis eruptio aras habet,' Seneca's Ep. 41; conf. the context
in RudS"'s Zts. 15, 214. It is said of St. Furseus (d. 650) : 'fixit
haculum suum in terram, et mox bullivit fons magnus,' Acta.
Bened. p. 321. The divine steersman in the Frisian Asegabuch,
on touching land,/u?(7S an axe into the turf, and a spring bursts
up, Richthofen 440. A horse's hoof scrapes open a tvell (Suppl.
WATER. 1455
to G61 n.). Brooks gusli out of Aclielous's ox-head, Sopb. Tracli.
14. A well springs out of an ass's jawbone, Judg. 15, 19. 'Do
spranc ein brunne sa ze stete uz der diirren molten/ Servatius
1382, when tlie thirsting saint had 'made a cross.' A spring
rises where a maiden has fallen down, Panz. Beitr. 1, 198. A
giantess produces water by another method, Sn. (184-8) 1 , 286.
The Finns have three rivers formed out of tears, Kalev. 31, 190 ;
healing fountains rise from the sweat of a sleeping giant, Kalevi-
poeg 3, 87-9. Tiberimis is prettily described in Claudian's Prob.
et Olybr. 209 — 265; * Rhenus pro^ecfa torpuit urnn,' in his Rufin.
1, 133. The nymph holds in her right a marble bowl, out of
which runs the source of the rivulet, Opitz 2, 262 ; she pours the
Zacken 263, where the poet uses the phrase ' spring-hammer der
flusse ' ; so in Hebel pp. 12. 38 the baby Wiese lies in silver
cradle in her crystal closet, in hidden chamber of tJie rock. At
Stabburags well and grotto (Selburg diocese) the people see a
spinning maiden who weaves veils for brides, Kruse's Urgesch.
pp. 51. 169. 171. OHG. Mingd, clilinlid = tovrens and nympha ;
conf. nixe, tocke (p. 492 n.) .
p. 586.] At the restoration of the Capitol it is said of the
Vestals : aqua vivis e fontibus amnibusque hausta perluere, Tac.
Hist. 4, 53. Springs that a saint has charmed out of the ground,
as Servatius by his prayer, have healing power : ' die rait dehei-
nen seren (any pains) waren gebunden, genade die funden ze
demselben urspringe,' Servat. 1390. Such medicinal springs
were sought for with rushes, out of which flew a spark, Ir. mii/cli.
2, 76-7. The notion that at holy seasons ivater turns into ivine,
prevails in Scandinavia too, Wieselgr. 412. Wells out of which
a saint draws yield wine, Miillenh. p. 102-3; so in Bader no. 338
wine is drawn out of a spring. The well loses its healing power
when an ungodly man has bathed his sich horse in it, Mulleiih.
no. 126; the same after a noble lady has washed her little blind
dog in it, N. Pr. prov. bl. 2, 44. On the contrary, fountains bo-
come holy by goddesses bathing in them, e.g. those in which Sita
bathed, see beginn. of MeghadiUa. Whoever has drunk of the
well of Reveillon in Normandy, must return to that countnj, Bos-
quet 202.
p. 587.] Holy water is only to be drawn in vessels that cannot
stand, but must hang or be carried, and not touch the ground.
1456 ELEMENTS.
for if set down tbey tip over and spill every drop (so the pulled
plant, the fallen tooth, is not to touch the ground, Suppl. to
658 n.). Such a vessel, futile, was used in the worship of Ceres
and Vesta, Serv. ad ^n. 11, 339. Schol. Cruq. ad Hor. AP.
231. Forcell. sub v.; and by the Scots at the Well of Airth,
where witnesses were examined. Hone's Daybk 2, 686, 867.
Metal vessels of the Wends, which cannot stand, have been found
in several places. Bait. stud. 11, 31-3-7. 12, 37. The Lettons, in
sacrificing, durst not touch the goblet except with their teeth,
Hpt's Ztschr. 1, 145. The hot springs at Thermopylae were
called ;T^uTpoi = ollae, Herod. 7, 176; conf. olla Vulcani.
Hdichrunno, MB, 28*, 63; heiUcprunno 11, 109. heilighrunno,
29% 96. Helichruno, Chart. Sithiense p. 113. Helicbrunno, a
brook in the Nether)., Waltz's Sal. ges. 55. On Heilhronn, see
Rudorff's Ztschr. 15,226; conf. nohiles /antes 15,218. 'Helgi
at HeJgavatni,' Landn. 2, 2 : Helgavatn, Ur&arvatn 3, 2.3.
Other prob. holy springs are Pholeshrunno (p. 226), Gozesbrunno
(Suppl. to 368). A Swed. song names the Helge Thors kdJla in
Smaland, fr. which water is drawn on Hulg Thursday nigJit to
cure blindness. Others are enumer. in Miillenh. p. 595. Mary
is called ' alles heiles ein liUer bach ' or ' heiles bach' Altswert 98,
23. 73. When the angel had ti'oubled the water in the pool of
Bethesda, whosoever then first stept in was made whole, John b,
4. Rivers were led over graves and treasures (p. 251-2 n.).
p. 588.] A youth-restoring foamtain is drunk of in May before
sunrise. Tit. 6053. Another jungbrunnen in the poem of Abor,
Hpt's Ztschr. 5, 6. 7 and one in Wigamur"1611-5 by a limetree.
M. Neth. joocht-borre, youth-bourn, Horae Belg. 6, 223. The eagle
renews his youth at a fountain ' chock-prunnen,' Karajan 32, 12.
98, 5 ; conf. Griesh. Fred. 1, 29.
p. 590.] More about Scandin. pilgrimages to springs in Wie-
selgr. 389. 411. A Span, song tells of picking flowers on the
Guadalquivir on Midsum. morn, Hone's Daybk 1, 851. At War-
saw, June 24, the girls throw wreaths of roses into the Vistula,
and watch with joy or sadness their various ways of floating down
the stream. This resembles the Midsum. custom of the Cologne
women descr. by Petrarch, which Braun also in No. 23 of the
Rhein. Jrb. traces to Christianity. The Schweiz. arch. 4, 87 says
Petrarch first came to Germany in 1356, but his letter describing
WATER, 1457
the ceremony is dated 1330; in 1327 lie saw Laura at Avignon,
and then set out on liis tour while yet a youth. "Whom does he
mean 'by the spiritus pierii of the Rhenish city ? Alb. Magnus
lived and taught at Cologne, but died in 1280; his pupil Tliomas
of Aquino also taught there for a time. Duns Scotus came to C.
in 1308, and died there; Meister Eckhart (d. 1329) was at C, so
was his pupil Tauler. The University was not founded till 1388.
p. 590 n.] Stieler p. 1402 mentions the following Easter
custom: ' Habent Borussi vevhuva scJunaJi-ostern, qnod significat
obviam quarto post tres dies Paschales oriente die venientes
virgis caedere, sicut juventus nostra facit quarto post ferias Nata-
litias die, et Jiindelen vocant in memoriam innocentium puerorum.
schmack Borussis ferulam notat.' It is really more correct to
derive the word from smagac, to flog (see Weinhold in Auf r. and
Kuhn 1, 255) than from smigust, ablution. Easter rods adorned
with many-coloured ribbons are called schmack- osteni, Jrb. d.
Berl. ges. f. d. spr. 10, 228-9. In Moravia schmech-ostern, Kulda
(d'Elv.) 114, Weinhold's Schles. w. 85 distinguishes between
schmag-oster and dyngus.
p. 591.] In Norman stories, springs run dry when misfortune
is nigh, Bosquet 201. Salt and medicinal springs dry tip as soon
as money is asked for them, Athen. 1, 288. . A countryman died
of consumption after a cool draught from a spring; and immedi-
ately it ceased to flow, Hpt^s Ztschr. 3, 361 . When a new spring
breaks out, it is a sign of dearth, ibid. By the rising or falling of
water in the Tilsgraben the inhabitants foretell a good or bad
harvest, Harrys no. 2; conf. Miillenh. p. 104. When Wartha
flats in Werra-dale have gone unjiooded six years running, the
farmer can eat off silver the seventh year, they say (Again : when
the beaver builds his castle high, the water that year will run
high too, Dobel's Pract. 1, 3G''). In Styria the hnngerhninneu
are also called hungerhiken, Wolfs Ztschr. 2, 43. At different
periods the Nile had to rise different heights— 22, IG, 14 or 12
yards [?] — to meet the wants of the country, Herod. 2, 13.
Strabo p. 788. Pliny 5, 10. Parthey's Plut. on Isis and Os. p. 243.
p. 592.] Whirlpool is in OHG. suarh, sidrhil = vortex, Graff
6, 897; SMa7m = vorago in aqua, C, 873; huerho 4, 1237. Gr.
xdpv/3St,<i, Pott in Kuhn 5, 255. Serv. kolovrat, vortex (lit.
wheel-turn) and huk, waterfall's roar (bukati, mugirc). ' aitwinde
1458 ELEMENTS.
(vel storm) =gnrgeSj eedeu'inde = vortex,' Vocab. ms. Vratisl. ;
aitvemda = gnrges, Diefeub. 27P. Finn. ' korvalle tulinen kosken
pyhan wirrau pyurtelielle/ he went to the Jiry waterfall (Sw. eld-
i'ors), to the holy flood's widrl, Kalev. 1, 177; conf. 6, 92. 7, 785.
794-8. 17,101.314. 22,10. 26,198. Waterfall is in OHG.
u azarchliiiga = nympha, Graff 4, 504; luazardiezo = nymTph?i 5, 237.
wazzerd.urh ? uenster? cataracta. Trier, ps. 41, 11. Windb. p?.
41, 11 ; laiifen, Staid. 1, 444. Gr. hlvo'i and hivr). The passage
in Plutarch's Caesar stands : Troraficov Sivat^ kuI pevfjidrcov iXty-
fiol<i KoX '\lr6(poi<f. Homer has 7roTafxo<; apyvpo-8Lvr}<;, II. 21, 130;
he pictured waterfalls as horses flying headlong : ')(apdhpat peovaac
i^ 6pio)v eVt Kup 16, 392. 'Tis a being below stirs up the whirl-
pool, Leopr. 106; Loki dwells in Franangrs-fors, Seem. 6S. Sn.
69. At the Donau-strudel a spectre gives warning of death,
Ann. Altahens., yr 1045; conf. the women in the Nibelg.
p. 596.] The Greek rain-goddesses are the Hours, who guard
the cloud-gate of Olympus, opening or shutting, and by rain and
sunshine ripen the fruits. The Hora has a goblet, which she
rinses at the fountain, Theocr. 1, 150. Men also sacrificed to
Zeus and Hera, when short of rain. Pans. ii. 25, 8. Ge (earth)
is repres. in a picture, imploring Zeus for rain 1, 24. The Lith.
diewaitis is god of thunder, dewaite szicenta goddess holy, g. of
rain. The Esths call hoarfrost 'mother of mist,' Bocler 147. In
Germany, as late as the 13th cent., dew was honoured as a bene-
volent being, Parz. 748, 28 : ' geert si luft unde ton, daz hiute
morgen uf mich reis.' Dew drips from the manes of airy steeds :
of Hrimfaxi, Saem. 32**; of the valkyria's horse 145'' (conf. p.
641). The ceremony reported by Burchard is also quoted in
Mone's Gesch. des heident. 2, 417 from Martin's Relig. des
Gaules. The Servian and (ace. to Schott) Wallachian custom of
urapphig round reminds me of the Hyperborean votive oS'erings
wrapt in ears of corn and carried by two virgins, Herod. 4, 33.
Creuzer 2, 117. Were the maidens themselves wrapt up? and
can the five 7r€p(pep66<i who escorted them be conn, with the rain-
maiden's name iropTTiipovvat conf GDS. 865. In the new ed. of
Vuk's Diet, the dance and rain-song are called prporyshe and the
leader prpatz. When a priest touched the fountain with an oahen
bough, the rain-cloud ros.e out of it. Pans. viii. 38, 3 ; so the
French maire dips his foot in the well of Barenton. In Algeria,
WATER. 1459
whea there is a long drought, they throw a few Marabouts iuto
the river, like the Bavarian water-bird, GDS. 54. Kl. schr. 2,
445 seq.
p. 598.] Nero was going to measure the Alcyonic lake with
ropes, Pans. ii. 37, 5. The story in Thiele 3, 73 about sounding
the lake is Swed. also, Runa '44, 33. L. Wetter cries : ' mat min
langd ! ' Wieselgr. 459. On the Esth. worship of water, conf.
Kreutzwald's Pref. to Kalewipoeg xii., and his and Neu's Myth,
lieder 113; at 114 occurs the hauling up of a goat's skull.
p. 601.] To the river is sacrificed (pp. 45. 494) a reindeer,
Castren's Reise 342. In wading through clear water you utter
a prayer, Hesiod's Erga 735 ; in crossing a river you take an
auspicium, Rudorff 25, 218. Water-ordeals iu the Rhine, RA.
935; conf. the Fontinalia, Rudff 15, 221. Lake and river are
often personified: in Irish fairytales (1, 86 — 89. 2, 144 — 152)
the lahe is lent out, and is carried away in a many-cornered cloth.
'Three loud laughs the river gave,' Fleming 373. There is a
myth of a wood or mountain sprite, who scatters rivers into dust.
Praetor. Katzenveit p. 102 — 6; conf. the stiehende brugge, Habsb.
urbar. 94, 4, i.e. a devil's bridge. In Denmark, on the approach
of spring, they say of a god or genius : ' kaster en warm steen i
vandet,' F. Magnusen's Lex. 958 ; do they mean Thor ?
Curiously the MB. 13, 18. 42 speaks of an Adalbero filius
Damibii; 13, 96 Alberus Jilius Danubii; 13, 96 Gozwinus de
Danubio, Albertus et Engelbertus de Danubio. And the Saale,
Neclcar, LaJui, Leine are introd. as persons (p. 494 and Suppl.) ;
conf. Hebel's personific. of the Wiese.
With the notion of ouwe, ed conf. AS. holm = vaa,ve profunduni,
though ON. liolmr means insula, and OS. holm even collis. The
Celts too had holy islands, Mone's Heident. 2, 377 — 380.
Our meer (sea), neut., though Goth, marei and OS. mart are
both fem., OHG. meri, m. and n., has iu it something divine :
ei? aXa Slav, Od. 11, 2 and elsewhere. Ocean is in Lettic deewa
appe, God's river, Bergm. QQ. To the sea men sacrificed : ' nostri
quidem duces mare ingredientes immolare hostias jiudibus con-
sueveruut,' Cic. de Nat. D. 3, 20. Homer furnishes it with a
back, vcoTd, which need not imply a beast's figure, for even OHG.
has ' mei's buosen, mers barm' bosom, Grafi" 3, 154. It can bo
angry with men : daz wilde mer ist mir gram, En. 7659 ; das
1460 ELEMENTS.
■wasser gram, das lose mer, Diocl. 7336 ; de sture se, Partonop. 95,
27. It is wild, it storms and raves: saeviun mare, Tac. Hist.
4, 52; iiber den icilden se, MS. 1, 72^; daz ivilde mer, Troj. kr.
6922, etc. ; des ivilden wages fluot, Gerh. 3966, etc. ; daz tohende
mer, Troj. kr. 5907, etc. ; daz wiietunde mer, Servat. 3260, etc. ;
la mer betee, Ogier 2816, Prov. ^mar hetada,' Rayn. sub v.; de
rusTcende see, Ubl. Volksl. 200-1 ; das wibende wahende wasser,
Garg. Ill; sid wteter, Caedm. 7, 2. The Fris. salt, like aM,
means both salt and sea, Ssk. lavandmhhas, mare salsum, Welsh
hallfor, salt sea, Ir. muir salmhar, AS. sealt waeter, Ceedm. 13, 6.
Why the sea is salt, is told in Sn. 147. The sea is 2^ure, she
tolerates no blood, Anno 227-8, just as the ship will have no dead
corpse, Pass. f. 379'^. She ' ceased from her raging ' as soon as
Jonah was thrown in. Real proper names of the sea are : Oegir
(p. 237), conf. AS. wseter-e^esa, and ' diu freise der wilden unde,^
Tit. 2567; Gymir, conf. gymis leocf qveSa, Yngl. sag. c. 36;
Brimir, akin to brim; and Geofen (p. 239). Names of particular
seas : wendilmeri, endilmeri, lebermeri, Graff 2, 820. To Alfred,
ivendelsce is the Black Sea, only a part of the Mediterranean ; daz
tiefe tventehnere, Diut. 3, 48 ; ivendelse, Tundal 42% 4, and often in
Morolt; wendelzee, Bergh's Ndrl. volksr. p. 146. Then : lebermer,
Wh. 141, 20. Tit. 5448. 6005. Amurl730. rundgr.2,4. Hpt's
Ztschr. 7, 276. 294. Wigalois sub v.; in dem oSten lebermer,
Barl. 262, 16; labermer, Ernst 3210; lever se,Wa\ew. 5955; lever-
zee, V. d. 'Bergh 103. 127. With this term conf. the irXev/xcov
OaXuTTio^;, sea-lung, of Pytheas; F. Magn. traces this lung to the
dismembered Ymir. For garsecg, conf. my ferst ed., Vorr. xxvii.,
and Hpt's Ztschr. 1, 578. Dahlmann in Forsch. 1, 414 explains
gars-ecg as earth's edge; Kemble, Gl. sub v. secg, as homo jaculo
armatus ! For garsecg in the Periplus, Rask writes garsege, but
explains nothing; conf. Ceedm. 8, 1. 195,24. 199,27. 205,3.
Beow. 97. 1024. The ON. lagastafr is at once sea and sown
crop, Sasm. 50-1; Gudr. 1126-8 has 'daz vinstermer,' sea of
darkness. Lastly, Dumbs-haf, Dau&a-liaf, Fornald. sog. 2, 4.
The sea advances and retires, has ebb and jiood (on ' ebb ' conf.
Gramm. 3, 384 and Kl. sqhr. 3, 158) ; on the alleged Fris. and
Sax. equivalents malina and liduna, see Gramm. 3, 384 note.
The ON. liolga and cl/^a = aestus maris: ' er saman qvumo Tcolgo
systir (fluctus undantes) ok kilir langir,' Saem. 153*. Ebb and
WATER. FIRE. 1461
flood are in Grk. cifiTrooTK; and paj)^[a, Pans. 1, 3; iu Irish con-
traiht and roharf, Zeuss 833. The sea- waves are -often treated as
living beings : 'da ndmen ez die unden, cliu eine ez der andern gap,
unde truogenz verre so hinab/ the waves caught it, passed it one
to the other, etc., Pass. 313_, 73. Three plunging waves are three
witches, and get wounded; the waterspout is also a witch, Miillenh.
p. 225. On the nine ivaves, conf. Passow sub. v. rpiKv/jila, Trevra-
Kv/xia : ' iv TpLKV[Jbiai,<; (f^epo/juevo),' Procop. 1, 318. In a storm it
is the ninth tvave that sinks the ship, Wright 1, 290 after Leo
Allatius ; it also occurs in Ir. sagen u. march. 1, 86. ON. skaji =
unda decumana, probably no more than a very high one, from
skefla, acervare.
2. Fire.
p. 602.] Fire is a living being. With qiiee-fiur conf. quecMu
Held, Ernst 2389. You can kill it : trucidare ignem, Lucr. 6, 146.
You can wake it: eeled weccan, Ceedm. 175, 2.6; baalfyra meest
weccan, Beow. 6281. It is wild : conf. ' wildfire ' (pp. 603. 179) ;
Logi v'dli-eldr, Sn. 60; Hans Wilds-fewer, MB. 25, 375; ein
luildez mwr sluoc in daz dach, Troj. kr. 11317; daz wilde fiar
spranc uz den vlinzen herte 12555 ; daz grimme wilde Jiuiver, Rab.
659 ; daz starhe iv. f. 698 ; daz w. f. uz den swerten spranc 412 ;
daz grimme f. als ein loup uz den huof-isen stoup (spirted out of
the horse-shoes), Dietr. 9325; daz/. vlonc freislich uz helmen u.
uz ringen 8787. It is a devouring beast : stntdende (desolating)
f^r, Caedm. 154, 15; brond (gleS) sceal fretan, consume, Beow.
6024. 6223; in paUdum ignis, in fuatar (fodder) des fiures, Diut.
1, 496*; dem viure geben ze mazze, as meat, Fundgr. 2, 131. It
is insatiable, like hell or avarice, Freid. 69, 5; the fire saith not
'it is enough,' Prov. 30, 16; eld, celed (fr. alan, nourish) means
ignis pastus, the fed and steady flame ; conf. eic he OujxdTwv
"H(j)aL(TTo<i ouK eXa/jbTre, Soph. An tig. 1007. It licks : Lith.
* ugnis laizdo pro stogq,/ at the roof; conf. tunga, tungal (p. 700);
seven kindlings or seven tongues of flame, Colebr. Essays 1, 190.
It snatches, filches : fyres feng, Beow. 3525 ; se fyr beo5 peof,
Ine 43, like Loki and the devil. It plays: leilcr har hiti. Seem. 9'';
leiki i/Jirlogi ! 68^'; leihr yfirlind&r-vdd'i 192''; Idcende lig, El. 579.
1111; lar (fire) super turrim saliit, Abbo de b. par. 1, 548. It
flies up like a red cock (p. 670) : den rothen hahn zum giebel
1462 ELEMENTS.
ausjagen, Schottel 1116''; der rothe hahn kraht aus dem dach,
Firmen. I, 292''; der gelbe hahn, yellow cock 1, 208*; conf. hldcan
fyves, ignis pallidi, Csedm. 231, 13; fire glitters with seeds of
gold, Holtzm. Ind. sag. 3, 194; faces aureas quatiunt comas,
Catull. 59, 92. It travels, nigram viam liabeus, Bopp's Gl. 83*.
Holtzra. 3, 194. In the Edda it is brother to the wind and sea;
so Ssk. pauaka, fire, is lit. cleanser, fr. pii (Suppl. to 632, beg.),
Bopp's Vocal. 205, conf. Gramna. 126 (new ed. 213-6), and
"pavana, wind, is from the same root, Bopp {conf. Gramm. 124) ;
besides, fire is called vayusakhi, wind's companion. It flows : daz
viur^^oz, Livl. reimchr. 5956; in Holstein, when a fire breaks out,
they call it hot rain, Schiitze 4, 340 ; and the ON. hnpud'r, fire,
Ssem. 40* seems to be fr^ hripa, perfluere.
There was a time when fire ivas uiiknown, for the giants have
none (Suppl. to 530) : ' Sure was in tiure ' dear, scarce, to them,
Gudr. L04, 1.. That time is «till remembered in Kalevala 16,
247-8 (Castren 1, 195) and our nursery tales. Fire belonged to
the gods ; it was stolen by Prometheus, and given to men. Ace.
to a Finn, song it is created : an eagle strikes a fire for Wiiina-
moinen, Petersb. Extract 3. Other traditions make a little bird
(reblo, troglodyte) bring it from heaveoa, Pluquet p. 44. Bosquet
220. A contrast to the fireless time is the Dan. arild-tid, fr.
arild, fireplace >(ild, fire), Swed. aril, focus, Westg. arell, Helsing.
areld.
p. 603.] Fire is holy : ignis sacer meant lightning, Amm.
Marcell. 23, 5; conf. igne felici, Grotef. Umbr. 7, 5. Fire is
called sacrifice-eater, Holtzm. Ind. s. ], 24-6, and four times in
Bopp's Gl. 401''^ eldr sa er aldri slokneiffl was called vigcfan eld,
Landn. ed, nov, p. 336. Being often found a hostile power, it
was used in cursing, or was conjured by a spell. Other Fr. forms
of cursing are : male flanibe t'o/rde ! Ren. 20762 ; feu arde sou
musel ! Berte 116; conf. Holland to Yvain p. 222, The fire-cry
in B. Gothland was : kumbdr eldUr Ids, Ostg. lag 229, Fire-spells
are given in Moneys Anz. 7, 422-7. A fire is adjured in these
words : ' brand, stand als dem dode sein rechte hand ! ' be still as
the dead man's hand. Wolf's Ztschr. 1, 337. If you can charm
a fire, it jumps behind rjou while you do it, and you must run for
your life (Meiningen), Hpt's Ztschr. 3, 363. Remigius j^wfs afire
tofiight, and locks it up, Flodoardus 1, 12. White angels quench
FIRE. 1463
a fire (SuppL to xliii, end, and to 366. Fii-e can be stifled with
clothes that have been worn some time, whereas in a Liittich legend
the earth-fire attacks some men who wear new nnwashen smocks,
and is flogged with ropes, rods and sticks. Wolf's Ndrl, s. no. 407.
To an outbreak of helle-viiir, which cannot be stamped out, you
must sacrifice a knight in gorgeous array, Ksrchr. 1138-4L 1 160 —
72. 1229^ he tries while on lioi'seback to sp'eaJc away the fire,
but falls and breaks his neck, Der Causenmacher, a phiy, Leipz.
1701, p. 152-6, and pref. A fire put out by means of a horse,
Thiir, Ztschr. 2, 505. To extinguish a fire, a woman in childbed,
whose feet must not touch the ground, is carried to the fire, and
uttering mystic spells throws a new->baked loaf into the flames
(Austria). On quenching fires and driving out cattle, see Tettau
and Temrae's Pr. sag. 263. There are people who see a fire burn-
ing beforehand : you must then take o-ut the beam they indicate,
or conjure the fire into an oak with a bung, Miillenh. p, 570.
Ossian speaks of pulling out oaks, so that_^7-e springs out of them.
Fires leap out of the ground like water, Pans. ii. 34, 2 : eiu
michel vuwer sich truoc uf ii\z ?) der erden munde (mouth). Pass.
355, 58 ; als viurtn urspringe (fiery springs) da waeren ensprungen,
Lanz. 2590. Burning mountains may be seen on seals of the
14th cent., MsH. 4, 280*, conf. Pyrmont, Brennenherg. Fire
struck out of a helmet may be caught on a schoup (truss of rye),
Er. 9206. Eggs put out fire: Miolt lescid van eia, wadi ne bren-
nid ' ; ovorum autem tantam vim esse dicunt, ut lignum eis
perfusum non ardeat, ac ne vestis quidem contacta aduratur, Gl.
Argentor. Diut. 2, 194''. Milk, ■camel's milk quenches fire, Ferabr.
3348..
p. 603.] The Indians had three sorts of fire : common, celestial,
frictile, Holtzm. Ind. s. 3, \V1. In Oegir's hall was ' Ijjsi-guU
fyrir elds-Uos,' Saem. 59. Out of helmets and swords came fire
and lights ob in des fiures zerinnet (when short of fire), daz
kunnen sie wol suochen in heim-spange. Tit. 3222 ; among the
Ases the sword gives light, Sn. 79 ; it shines in the dark, Laudu.
1, 5; 'sin swert hiez si in bar nemen sunder sin gewant . . .
daz er'z mit im naeme, so 'r in die helle quaeme, in die vinster-
nisse, daz er im gewisse diimite liuhten solde,' En. 2858 (she
bids Aeneas take his naked sword, that when he came into hell's
darkness, he should light him therewith). Virgil, it is true,
1464 ELEMENTS.
makes Aeneas draw bis sword (vi. 260. 291), but not to give
Hgbt. Again : ^ zucb bervor din swerf, du trage 'z in diner band
ha)', unde Uuhte dir damite^ 3172. Notbing of tbe kind in Yir-
gil. Flint-eld is struck over cattle, Dybeck's Euna '44, 7. If
sparks fly out of a beam tbat is being bewn, it betokens fire to
tbe bouse into wbicb it is built, Miillenb. p. 570.
p. 607.] Wildfire is described in Miede's Hasenmelker p. 43.
Needfire must be rubbed by two brotbers, or at least two men of
tbe same Christian name, (Fischer's) bucb vom AbergI,, Leipz.
1791, p. 177. Some new facts are coll. by Colsborn 231-2.
350-1. The Mecklenbg custom is described by Liscb 6'^, 127;
tbat of tbe Moravian shepherds by Kulda (d'Elv.) 123-4. A
giant rubs fire out of stones, Eotber 1041 (ace. to two readings).
Tbe notteii held on Midsum. Night, and twice mentioned in the
Acct bk of Frankfort city, yr 1374, points to the supposed root
bniudan.
p. 608.] Swed. accounts of gnid-eld (rubbed fire) run thus :
' Genom gnideld tagen i en ekesticke (piece of oak) fran ett snore
(string) som sa lange dragits fram ocb ater (pulled to and fro) i
en bus-dorr, till-dess det blifvit antiindt (kindled), ocb derefter
3 ganger ansyls ford omkring personen, samt med ett serdeles
formuliir signad, berokas ocb betas sjuka kreatur (cattle besmoked
and cured).' Again: 'For samma andamal borras bal (bole
bored) uti en ek, bvaruti genom en pinne eld guides, dermed
antandes 9 slags trad, ofver bvilken kreaturen bora ga ' ; conf.
Suppl. to 1089 (?).
p. 609.] Cows or calves are sacrif. elsBwbere too, to protect
the herd from plague: ' Nar kalfvorne mycket bordo, skall man
Taldsamt fatta an vid hufvudet framsliippa bonora ifran kjotten,
ocb bonom verkeligren bals-buofo^a ofver fabu-straskeln,' Riiaf. A
live coio is buried in the ground against murrain, Wieselgr. 409 ;
or one of the herd under the stable-door (p. 1142) ; conf. Wolf's
March, p. 327, wbere a cow's bead is cut off and laid in tbe loft
(seep. 1188).
p. 610.] In Ssk. needfire or xcildfire is called rub-fire, and is
produced by rubbing a male and a female stick together, Bohtling
1, 522, conf. 1, 404. Ace. to Kuhn's Rec. d. Rigv. p. 98, it is
rubbed out of the arani (premna spinosa). Holtzm. Ind. s. 3, 122 ;
is this the aibvatundi ? Weber's Ind. stud. 2, 4 says it comes
FIRE. 1465
out of Pranava, the bow and arrow of self (the lotus-flower). The
Arabs call the old-fashioned fire-rubbing sticks z^d and zendet,
the first being the upper and male^ the second the female or lower
one with the hole in it ; striking steel and stone together is
reckoned a barbarism, Riickert's Hariri 1, 648-9. Finn, liela-
valhija (fr. hela, the spring festival), ignis non ex silice, sed ex
lignis duobus vi confricatis elicitus ; also kitkan-valkija, rub-fire,
Renvall 1, 64.
p. 611.] . A perpetual fire was kept up by the Israelites, Levit.
6, 12-3; and is still by Parsees and Guebers, as amono- the
ancient Persians. Such a fire burned on the altar of Athena
Polias at Athens, Paus. i. 26, 7, and in the temple of Pan in Ar-
cadia, viii. 37, 8. Famous oracles maintained ever-burnino- fires,
as that of Delphi, whose priests in time of war conveyed the sacred
flame to Platgea, Pint. Numa cap. 9 ; conf. Valckenaer on Herod.
6, 108 ; so the fires of Delos were carried to Lemnos, Welcker's
Aeschyl. Trilog. p. 247 seq. We know the undying fire of Hestia,
Vesta. Colonies took \h&\v sacred fire with them from the mother-
city; if it happened to go out, there alone could they light it
again, Larcher on Herod. 1, no. 360. Wachsm. Hell, alterth. i. 1,
102. ii. 2, 118. Miinter's Rel. d. Garth, p. 49. The Samogitians
nourished a perpetual fire, Lasicz. 56. On the eternal lamp in
the worship of Mary, see Lange's Abh. v. d. ewigen lampe (Verm.
schr., Leipz. 1832) pp. 191—201.
p. 614.] Toland's Hist, of Druids (quoted m Hone's Yrbk 876
seq.) supposes three bealtines in the year. May 1, Midsum. eve,
Nov. 1. The first of May and of Nov. were called beltan, says
Villemarque's Bardes Bretons p. 386-7. GDS. 108. On Bel,
see Diefenb. Celt. 1, 185, Stokes 349. Jamieson (Daybk 2,659).
The great and little Bel, Meier's Schwab, sag. 297. On Beltaine,
Belton eve, see Stewart's Pop. superst. 258 seq. Brand's Pop.
Antiq. 1, 337. Stokes 349. Michelet 1, 452 seq. Ir. sag. u.
march. 1, 275-6. 2, 479. The May fire is also called koelkerz,
coelcerth, Villem. B.B. 232. 385-6-7, but he does not explain the
word ; elsewh. coel is omen, fides, and certh signum. An Ar-
moric folk-song speaks of eigJtt fires, and of the father-fire being
lighted in May, Villem. Barzas breiz 1, 8 ; Hone's Daybk 2, 659.
866 puts the chief fire on Midsum. Day. Samhhidnn means Nov. 1
(O'Brien: samhainn = AlUiallows-tide). The Druidic November-
1466 ELEMENTS.
fire was also called tlachdgha, tine tlaclidglia, O'Brien sub v.
The sacred fires are thus described in O'Connor's Proleg, 1, 24:
' duos ignes splendentes faciebant driiidae cum incantationihus
magnis supra eis, et ducebant greges quos cogebaut transire
jper eos ignes '; conf . O'Brien sub v. bealtine. Horses' heads were
thrown into the May-fire in Ireland, Hone's Daybk 2, 595 (as
into the Midsum. fire in Germany, p. 618).
p. 617.] On Easter-fires, conf. Woeste p. 288; dat osterfiir an-
hoiten, J. v. Scheppau's Oster-pred. p. 8 ; das ostermaen-luchten
in Wilster-marsch, Miillenh. p. 168. Even in S. Germany, e.g.
about Abensberg in Lower Bavaria, they used at Easter time to
burn the ostermann. After service at church a fellow lighted a
candle, ran out into the fields with it, and set the straw Easter-
man on fire. A Paderborn edict of 1781 abolished the Easter-
fire, Wigaud's Pad. and Corv. 3, 281. 1, 317. Instead of hocks-
thorn (p. 616 n.), Groten's Gesch. v. Northeim 1723, p. 7 says:
* On this hill the hocks-liorii was held within the memory of man.'
The Easter squirrel-hiint in the Harz (p. 616) reminds of the
Lay of Igor (Hanka p. 68), where every householder pays a
squirrel by way of tax. Akin to Easter-fires are the Walbvrgs
(Mayday) fires, Miillenh. p. 168 : in Riigen, on Mayday eve, took
place a molkentoverschen hernen with fire-bladders (p. 1072 n.),
conf. Osnabr. verein 3, 229 ; on the Hundsriick the young men
and boys are allowed to cut tvood in the forest on St. Walburg's
eve, Weisth. 2, 168.
p. 620.] The sol-stit'ium is in Homer rpoirr) rjekioio, Od. 15,
404 ; ayu,(/)t 6eptva<i rpoTTci';, Procop. B. Goth. 2, 13 ; a/M(f)l rporra';
'^(^eifiept.vd^ 3, 27. The Bavar. records have sunwenden, sunhenden,
the Aleman. sungiliten : ' ze siuigihten,' Weisth. 1, 293. 304.
316 — 8; ze singe] it 1,325; nach. snngehten 1,669; ze sungiden
1, 322-3; zu sungihte 1, 708; zu singihten 1, 745 ; singiht-tag 1,
727; sungeht-tag 1, 669; singehtag, Namenbiichl. p. 114. The
AS. sungiht, solstitium, stands in Menolog. for June 24 ; Schilter
on Konigsh. p. 458 has the whole passage. MHG. dri tage vor
snnegihten, Lanz. 7051 ; conf. hetie-gaht, N. Cap. 46, V\vc\\-giht
(-going, Oberlin). Vor der sunnewenden, Bamb. reht. ed.
Zopfl 154; ' hiute ist der ahte tac nach sunewenden, da sol daz
jarzit enden.' Iw. 2940. "
Midsummer was a great time for meetings and merrymakings :
FIRE. 1467
'ze einen siinewenden da Sifrit ritters namen gewan/ Nib. 32, 4 ;
' vor disen suneivenden ' Siegfried and Kriemliilt visit Worms
670, 3. 694, 3 ; and it is during the wedding festivities at Mid-
summer that Siegfried is killed, as may be fairly inferred, if it is
not expressed. The wedding in the Heunenland is to take place
'zen naebsten sunewenden' 1424, 4; and the heroes arrive at
Etzel's court 'an sunewenden dhent' 1754, 1, Oa Midsum. day
the Zurich people carry their hot pottage over the water to
Strassburg, Gliickh. schifF, v. 194 seq. On sunw end-fires, see
Panz. Beitr. 1, 210 seq. Sunwent was corrup. into summit,
simmet-feur, Leopr. 182 ; simenffeuer, H. Sachs 1, 423''; sommer-
feur, Albertini's Narrenhatz 100; 8. Joliannis-fiirle, Germ. 1,
442. A sage remark on the sonwend-fire in Firmen. 2, 703 ;
feuia Jiupfa z' Johanne, Schuegraf der wLildler p. 31. Always a
lad and lass together, in couples, jump over the fire, Leopr. 183 ;
some wantonly push others in, and spread their coat over the hot
coals, Gesch. V. Gaustall (Bamb. ver. 8, 112). At Vienna, com-
mon women, loose girls, danced at the Midsum. fire, Schlager's
Wiener skizzen 1, 270. 5, 352. Fiery wheels are driven in
Tyrol and Hungary, Wolfs Ztschr. 1, 286-7. 270-1, and in Aus-
tria, Duller p. 46-7 ; conf. the joy-fires of Swiss herdsmen in the
Poster-nights, Staid 1, 209. 210. Prohibitions of the Midsum.
fire, Kaltenback's Pantaid. 98^. 104\
p. 624.] On Engl, bonfires, see Hone's Daybk 1, 827. 846.
851-2. Brand 1, 299 seq. In France embers taken home from
a John's-fire, in England any live coals are a protection against
magic. Hone's Yrbk 1553. Brising, the Norweg. for Midsum.
fires, may be akin to bris = flamma, brisa = flammare (Aasen), conf.
brasa, our prasseln, to crackle. Midsum. fires flamed in Sweden
too, 9 sorts of wood being used, and 9 sorts of flowers picked
for posies. Puna '44, p. 22. Wieselgr. 411. In Spain they
gathered verbenas in the dawn of St. John's day, and lighted
fires, over which they leapt, Handbk of Sp. 1, 2 70^ A St. John's
fire in Portugal is descr. in the Jrb. d. Berl. sprachges. 8, 373.
' John's folk ' is what the Letts call those who bring John's-
wort (hypericum, and raggana kauli, witch's bones), and sing
songs, Stender's Gram. p. 50, Diet. 85=" ; on St. John's morning
a wreath of flowers, or hawthorn, is hung over the doors, Fr.
Michel's Races maud. 2, 147. In Esthonia they light a John's
1468 ELEMENTS.
fire, and gather a bundle of sweet-smelling herbs; these the gh-ls
put under their pillows, and what they dream comes true, Pos-
sart's Esthl. p. 172. On the Zohten-herg in Silesia (fr. Sobota,
sabbath) the Slavs kept their sohothj, Schafarik 2, 407 of transl.;
it is also called ' mons Slesie, mons czobothus/ conf. Dietmar (in
Pertz 5, 855). Moravia too has its John^s fires, Kulda (in d'Elv)
111-2. Plato de Legg. 19, 945 speaks of a festival following the
summer solstice.
p. 625.] To Ovid's picture of the Palilia, add that of Tibullus
ii. 5, 87 :
at madidus Baccho sua festa Palilia pastor
concinet : a stabulis tunc procul este, lupi !
ille levis sti]julae solemnis potus acervos
accendet, Jlamnias transilietque sacras.
p. 628.] In Christmas-fires, mark the practice of saving up
the half-burnt yule-log, Gef ken's Cat. 56. Other fires are the
Shrovetide fire, Stalder 1, 356, and the so-called hooj^-driving
(burning wheel) in Up. Swabia on the first Sunday in Lent, the
N. Frisian hiihen-hrennen on Febr. 22, see Miillenh. p. 167.
p. 630.] Old examples of illumination : Joh. Chrys. Or. in red.
Flaviani c. 4 : oirep ovv eiroLi^craTe aTe(f)avcoaavT€'i rrjv dyopav
Kol \v-)(yov<i ayjraure'i. Greg. Naz. Or. de red. Athanasii 21 p.
391 : eo) Xeyeiv . . . iraaav (ptorl KaraaTpaTTTOfievTjv itoXlv.
Choricii Gazaei Orr., ed. Boissonade '46 p. 101 : (iKevea-i, he
(f)0}TO<; elpyaafiivoa €v(pr]fxovfM€v roi)? evepjera'i. splendida fuit
illuminatio; nws is fuit veterum diebus l^etis ac festis. Ann.
Worm. 1251 (Bohm. Font. 2, 168): regem incensis candelis et
campanis pulsatis singulis diebus festivis denunciare. Trees
of candles were carried in processions, Liinzel's Stiftsfehde
135-6. 279; vil liehtes gap da manec rone, Tiirl. Wh. 99^
(conf. Seem. 22 "^ : med brennandom liosom oc hornom vi&i). The
Ksrchr. 91 has brinnende olvaz. Walth. 28, 14 speaks only of
ringing bells : ir werdent boh enpfangen, ir sit wol wert daz wir
die gloggen gen iu liuten.
3. Air.
p. 632.] Wind is in-Ssk. anila = dve/u,o^, also ijavana, cleanser,
fr. pu, like pavaka, fire (Suppl. to 602). So in Finn, tuuli ventus.
AIR. 1469
tuJi ignis; conf. ' des fiuiver.s wiat,' Gudr. 499, 2, and vitver-roter
wiiit, Nib. 1999, 2. An OHG. suep = cier, Graff 6, 856, ON. sut/
= motus repentinus, vibratio. As Wodan is the all-pervading
aether, Zeus is equiv. to aer: arjp ov av ra ovo/xdaete koI Aia,
Frag. Philem. in Meineke 4, 32 (Euripides has aether for Zeus).
In Latin also, Jupiter stands for aer, Valeken. ad Herod. 2, Vi ;
conf. 'plurimus J'«^i^er = michil luff' air, Gl. Sletst. 6, 467;
and Servius ad Aen. 1, 51 says Juno was taken to mean air.
The Greeks sacrificed to Boreas, Xen. Anab. (Koch 92). The
Scythians worship av6fM0(; as cause of life, and the sword as that
of death, Lucian's Tox. 38. GDS. 222. 459. The Finns call a
jiaXaKia (calm) Wiiiniiraoinen's way, Vdindmoisen tie or kulku:
the god has walked, and all is hushed; he is named Suvantolaiiien
fr. suvanto, locus ubi aqua quiescit. The Norse Andvari is a
dwarf, but also ventus lenis, contrarius j conf. Bifii&i, osJcabyrr
(pp. 149. 637), Wuetelgoz (p. 367 n.), )?oden (Suppl. to 132 end).
In the Mid. Ages Paul and John 'habent da ze himile weteres
gewalt,' Ksrchr. 10948; they are the iveather-lords, and their
day (June 26) the hail-holiday, SchefF. Haltaus ill. Walt-
wint = auster, Mone's Anz. 8, 409, because it originates in the
forest. The winds have a home : Vindheim vi^an byggja, Saem.
10*. Wint, Wintpoz, Wiutesbal? are prop, names, Graff 1, 624.
Wind is the windhund (greyhound), Kuhn in Hpt's Ztschr. 6,
131, as Donner, Sturm are names of dogs. Wind is worshipped :
' des solt der liift sin geret (air be honoured) von spers krache,'
Tit. 2, 2 ; ' er 7ieic (jegen dem winde der da wate von Gotlinde,'
bowed to the wind that blew fr. G., Helmbr. 461 ; ' sta bi, la
mich den ivint anwaejen (let the wind fan me), der kumt von
mines herzen kiineginnen,' MS. 1, 6^ Wind is spoken of as a
person, it goes, stayids still : spiritus ubi vult spirat, ' der wint
waeje als er welle/ blow as he would, Barl. 257, 11 ; ' vloch (flew)
waer die wint ghebot,^ bade, Maerl. in Kiistner 18*^. Winds ride,
Ahlw. on Oisian 2, 278. They guide people : ' quel vent vos
guie?' Ren. 2127. 3728; 'quel vent vos maine ? ' 2675; 'quel
vent vos inene et quel ore?' 2654 = whence come you? conf.
'what devil, cuckoo brings you here?' (p. 1013). They are
wild, Trist. 2415. Greg. 646. 754. Renn. 22962; augry :
erzurnet sind die liifte,' Dietr. u. ges. 393 ; ' die liifte soldeu
zurnen ' at the height of the towers, Servat. 84. The air groans,
VOL. IV. o ,
1470 ELEMENTS.
mutters, grunts: ' grunzet fone ungewitere/ N. Cap. 58; 'grot
wint ende gesoech,' Lane. 3899 ; ' die winde begunden swegelen,'
began to pipe, Servat. 3233 ; conf. ' up dem windes home,'
Weisth. 3, 231. On Fdnn, Drifa, Mioll, see GDS. 685.
p. 632.] Of the ivind's bride : mit einer windes-hriute wurden
sie getwungen, Servat. 2302; in nam ein windes-brut 2844;
flugen vaster dan ein iv. b., Engelh. 4771 ; daz diu w. b. gelit,
Hpt's -Ztscbr. 7, 381; gelich der ivindesbriute, Troj. kr. 33571.
Luther says ivindsbraut for ventus typhonicus, Acts 27, 14. Old
glosses have nimphus, nim-pha, stormwind, Graff 1, 625 ; is this
a misapplication of nimbus ? or a congener ? In France they
speak of the whining of Melusine (p. 434), who in Bohemia passes
for a goddess of wind, and to whom they throw flour out of the
window for her children (Suppl. to 636) ; conf. the whimpering
of the Vila, and the weeping of the Esth. tuideema, wind^3
mother, Bocler 146-7. Is the Swiss harein, Staid. 2, 21, fr.
OHG. haren = clamare, Graff 4, 578, or fr. char6n = queri 5, 465?
Other expi'essions for wind's bride : wind- g ell e = Yenti pellex
(sne-gelle), Hpt's Ztschr. 6, 290. Rocholz 2, 408 ; Bavar. wind-
gdsperl, Swab, wind-gdspele, Leopr. 101. 120; Bavar. luindsch-
hrach, -brausz, Panz. Beitr. 2, 209; sau-hegel, Rocholz 2, 187.
OHG. wanda = inYho, Graff 1, 761; ON. roka, turbo. Other
OHG. terms: ^«igrisi?(omi = strepitus (MHG. ?m</estMm, vehementia
aeris, Superst. H. cap. 77) ; ungewitiri = tempestas, procella,
Graff 1, 630; arapeit = do. do. 1,407; /iei/fi = tempestas, Windb.
308. 313; Mnsi = procella, tempestas, AS. ilst; with treip = a.geha,t
(nubila ventus), Graff 5, 482, conf. ON. drifa, snowstorm, drifa
brva, a storm of arrows. Heralds of winter were ' twer und
surin bise' MS. 2, 193*^; contrary wind is in MHG. twer or twere,
and ON. And-pvari, Andvari is said to be that as well as a
dwarf's name; conf. 'von luftes geduere/ Himelr. 292 (Hpt's
Ztschr. 8, 153), ' die winde sluogen in entwer,' Hpt 7, 378-9. A
hurricane, squall, flaw, is called fldge in Pass, and Jeroschin ;
windes vldgen, Marienleg. 84,21, 87,8; die wint ene vlaghe
brachte. Rose 13151. Maerl. 3, 189; Dut. vlaag, Gothl. flag a,
vindflagd, Almqvist 422'' ; ' rotten und sturmwinde,' Luther's
Letters 5, 155. In Slavic it is vihhr, Pol. wicher. Boh. wichr;
Lith. nmmaras, vesulas, whirlwind (conf. our provinc. ' eilung,'
M. Neth. ylinge, Wessel's Bibel p. 7, with ON. el, jel, nimbus).
AIR. U71
The Greeks had deWa, dveWa, XalXaylr, Ital. fortiina di raare =
storm.
p. 633.] Zlo resembles Mars and Indras, the god of winds and
of souls, who with his Maruts or spirits of storm makes war on
the giants of darkness, Hpt's Ztschr. 5, 488-9. 6, 131. Wuotan,
the god of the Wild Hunt, sweeps like the storm through
open doors (p. 926-7, etc.). Hodeke howls (Suppl. to 511 beg.).
Both wind's bride and devil are called sow-tail (p. 996) or hammer
(p. 999): conf. saii-lcegel, Rocholz 2, 187; in Bavaria wind-saii,
Zingerle's Oswalt 83 {alyi<;, goatskin, hurricane). Frau FluJc or
Frick also acts as goddess of wind, Hpt's Ztschr. 5, 376. 6, 131 ;
conf. the fahrende ^nutter, Wolf's Ndrl. sag. no. 518. At a
village near Passau they call the whirlwind mueml, aunty :
* mueml ist drin ! ' (ra. is also toad) ; or else schratl, Schm. 3,
519. 522. The hurricane has hands : * nu bin ich sturmwinden
alrerst in die hant gevarn/ fallen, Trist. 884'8.
p. 635.] Was there a wind named Vorwitz (prurient curiosity)?
do kam ein wint geflogeu dar,
der ist virwitz genant,
in hant die meide wol erkant
unde ouch die vrouwen iiber alle lant. Renn. 84.
san kumt Jier virwitz gerant
und loeset den meiden lif (unlooses) diu bant. Renn. 268. '•
Conf. ' der fiirivitz, so jungfern theuer machet/ Simplic. 1, 568 ;
' hine fyrwit brcec/ Beow. 464. 3966, 5565 ; vurwitz segens, Turl.
Wh. 128* (Suppl. to 273 n.) ; 's sticht's der wunderwitz, Hebel
157; fUrivitz, der kramer (huckster), Uhl. Volksl. 636. OHG.
firiwizi is also portentum, mirificura, Graff 1, 1099; 'man saget
mir von kinde, daz keme uns von dem luinde,' Erlosung 2440.
As the North had its storm-giant Hraesvelg, Kl. Grooth's Quick-
born calls a tempest ' de grote und de liitge windherl ' ; conf.
' Gott fiieget den wind,' Rabenschl. 619; 'der Gotes geist daz
(saz?) uf des luftes vederen, Aneg. Hahn 4, 72. AXo\o<i, <^L\Q<i
aOavdroLai 6eola-c, Od. 10, 2; Kelvov yap rajxi-qv dve/xcov TToirjae
Kpovicov, 10, 21. Virgil's ^olus sits in a hollow mountain, and
Juno begs wind of him, ^n. 1, 52. 64; conf. KM.no. 89 : 'weh',
weh', windchen ! ' blow, blow, Windie.
'■ Conf. \val-^wvoi, fw^Tjc XuiLu. Tibi (Hymenaee) virgiaes zonula solvnnt sinos.
CatuU. 59, 53 ; zonam solvere virgineam 65, 28.
1472 ELEMENTS.
Eagles were fixed on gables or the top of a tent pretty often :
le grant tref Karlemaine font contremont lever,
par desor le pomel font Vaigle d'or poser,
par devers Montauban en fist le chief tomer.
Renaus 151, 2 — 4.
A golden eagle on the top of the castle, Auberi 73 ; high on the
tent ' ein guldin ar/ En. 9160. On the inroad of the ' Welschen '
in 978, conf. Giesebrecht's Otto II. p. 48. In Kalevala, torn.
2, 12 (1 ed. 17,341):
du min dm, min skona fogel,
vand (turn) at annat hall ditt hufvud (head),
tillslut (shut) dina skarpa ogon !
A golden eagle on the roof in Athenaeas 2, 259 ; and observe,
that aero^ is both eagle and gable. The Basque egoa, south
wind, is akin to egoa, egaa, egala, wing, Pott 2, 190. In Goethe,
winds wave their noiseless wings. Thunder-clouds are also
likened to the wide-spreading root of a tree, and called unnd-
xourzel (-root), a sign of hurricane, Schmidt v. Werneuchen 131.
p. 636.] The wind \s>fed with rags or tow, which is thrown to
it, Leopr. 102. In Austria too they offer meal in a bread-shovel
out of the attic window to the storm, saying (Popovitch sub v.
wind) :
nimm hin, mein lieber wind,
trag heim deinem weib und kind,
und komm nimmer ! »
Instead of giving the wind food, a woman says ' IM rather stab
the dog dead,' and throws a hiife into the yard (p. 632 n.) ; conf.
M. Koch's Reise in Tirol p. 87-8. Winds were thought of as
meal-devouring dogs, Hpt's Ztschr. 5, 373-6. 6, 131 ; conf.
Hodeke's howling (Suppl. to 633). In a storm at sea a dove
appears, flies three times round the ship, one man puts out his
arm and ' de cauda ejus ires tulit pennas, quas mari intinguens
tempestatem compescuit,' Venant. Fortun. vita Radegundis, Acta
Beued. sec. 1, p. 332. The Gr. OveWa snatches away, Od. 20,
63-6, like the Norweg. northwind. To hurtful winds hlach
lamhs were sacrificed, to fair winds w/iife, Aristoph. Ran. 845.
Virg. Ma. 3, 120. For a favourable wind a he-goat is hung on
AIR. 1473
the mast, Hone's Yrbk 1553. On Irish wind- worship, see Conan
111 — 5.
p. 637.] Divine, semi-divine or diabolic beings excite wind
(Suppl. to 145) : Got fiieget den wint, Rabenschl. 619; in Serv.
songs God is implored for wind, Vuk ii, 561. 1089. i. 369 (no.
511). 370 (no. 513). 322 (no. 455) ; Christ is appealed to, Sv.
vis. 2, 167. The saints invoked in a storm are called wazzer-
heilige, water-holies, Marienleg. p. 85 ; the martyrs Paul and
John 'bant da ze himele weteres gewalt,' Ksrchr. Diem. 335, 1.
Scrdwunc in Hpt's Zeitschr, 6, 290 seems the name of a weather-
giant; Fasolt chases a woman in the mountains, Ecke 167, as
Wuotan does; conf. 'raein sohn Wlndheini/ Wolfs Ztschr. 1,
311. Is there a special meaning in ' der wint von Aspriane doz,'
whizzed, Roth. 4226 ? ' Folks said it wasn't a natural wind,
they believed there wasn't a tufel left in hell, they was all from
home, trying to bluster us out of our wits,' Stolle 170; conf.
'quel vent vos guie ' etc. (Suppl. to 632 end). Oxen with their
horns dig the tempest out of a sand hill, Thiele 2, 257. Miillenh.
p. 128. With Wodan oska-byrr conf Suppl. to 149. ON. hyr,
Dan, bor, fair wind. Low Germ, seamen's words are bo, a sud-
den and passing squall, boiges wetter, donnerbo, regenbo, hagelbi).
Slav, tm-ta = procella, Miklos. p. 6; Serv. bura, Russ. burdn,
hurricane, conf. ^opia^. Boreas helps the Greeks, Herod. 7, 189.
On Juno, see Suppl. to 632 beg. Can Obin's name of Vid'rir be
akin to AS. hwid'a, hiceod'a = aiU.vdb lenis, hioeod'rian = mavmnra.ve ?
The Slav, pogoda is in Lith. pagada, fair wind, fair weather.
Mist in ON. is called JcerUngar veil a, nebula humi repens.
p. 639.] With the provisions of the Lex Visigoth., conf. the
Indiculus Superstit. (in Pertz 3, 20) de tempestatibus and corni-
bus et cocleis, and the passage fr. Seneca in Wolf's Ndrl. sag.
p. 693 about 'x^a\a^o-(f)v\aK6'i, hail- wardens ; iv Peraii? ■x^aXa^dv
is said of Zeus, Lucian 7, 51.
p. 640.] The passage fr. Bartholom. Anglicus is also in Hpt's
Ztschr, 4, 494-5, where Wackernagel understands Winlandia as
Finlandia ; and it is true the Finns are said to make JiolkyngcecTr,
Fornm. sog. 4, 44. In a Lapland epos a maiden has three sorts
of magic knots ; she unties the first, wind fills the sails and the
ship gets under way ; then the second and the third, followed by
storm and shipwreck; conf. Klemm 3, 100. Such wind-knots a
1476 ELEMENTS.
p. 643.] For Ssk. Musa, Bopp in Gl. 78». 86^ writes hisa.
I find a reincumi also in Hpt's Ztschr. 5, 364, reinegras = 2i\ga,,
Sumerl. 54. Putting earth or hirf on the head secures against
magic, Panz. Beitr. 1, 240-1. Kuhn's Nord. s. p. 378.
p. 644.] Emigrants took earth as well as fire out with them
(Suppl. to 611) ; conf. the strewing of earth in the Old Saxon
legend. porhaddr var hofgo^i i prandheimi, hann fystist til
Islands, ok tok a^r ofan hofit, ok hafSi me^ ser hoH-moldina ok
sulurnar, Landn. 4, 6.
p. 644.] Demeter meets Jasion in the thrifalloiv, the fruitfullest
cornland : ^li'^rj (^iXoTrjTi koi evvfj vecoi evi TpL7r6\a>, Od. 5, 127,
conf. Hes. Theog. 971 and veio? rpcTroXo^, II. 18, 541; OHG.
drisl-a, GDS. 53. 61-2.
p. 645.] A tnons sanctus near Jngenheim is mentioned in a
record of 1264; conf. nvetd gord = 'Mt Athos ; an opo'i lepov of
the Getae named Kayyaloovov, Strabo 7, 298 ; a holy mount S-qkt}^
in Pontus, Xen. Anab. iv. 7, 11. The mountains named grand-
father are discussed in Hpt's Ztschr. ], 26. Two adjacent moun-
tains in Lausitz are named by the Wends corny hoh and hje}y hoh,
black god, white god, Wend, volksl, 2, 285. The Ossetes
worship their highest mountains {brakabseli, fair mountains),
KohPs S. Russia 1, 296.
p. 645.] The notable passage on roch-wm'shlp in Landn. 2,
1 2 is as follows : 'hann (Thorolfr) haf^i sva mikinn dtnmaff d
fialli |7vi, er stoS i nesinu, er hann kalladi HeJgafeU, at )7angat
skyldi engi ma^r opveginn Uta ; ok sva var J^ar mikil /'n'dVifc'/^j',
at J»ar skyldi engu granda i fialliuu, hvarki f^ ne monnum, nema
sialft gengi brott. pat var trna )?eirra porolfs fraenda, at j^eir
doel allir i fiallit (al. codex : |>a ]>eir dcei, mundi ]>eir ijiailH hverj'a
allir).' And 2, 16: ' hof Su mikinn oArunaS' a holana — trubu
]>e\r ]>vi, at J>eir doei i hdlana' (h611 = tumulus, colliculus) ; conf.
* dying [vanishing) into the mountain.' The Icelander Kodran of
Vatnsdal had a stone at Gilja, to which he and his fathers sacri-
ficed ; they imagined the dr-mad'r lived inside it, from whom
fruitful years proceeded, Kristnisaga c. 2. Stones prophesy,
Norske ev. no. 30 ; they are washed, anointed, honoured, F. Magn.
Lex. p. 961. When winds are contrary, sailors wash a hlne stone,
and obtain a fair wind ; they also take oaths upon it. Hone's
Yrbk 1553. People hnecl naked before the holy stone, Hone*s
EARTH. 1477
Daybk 1, 825. 2, 1035. They creep through hollow stones (p.
1166), they go into hollow rocks to present offerings (p. 58) ; conf.
the Gibicheu-stones, the pottle-stones with pits and holes, Giesebr.
Bait. stud. 12, 114. 128. ' De his quae faciunt siqjer petras' is
the heading of cap. 7 of Indicul. Superst. On stone-worship among
Celts, see Michelet 2, 16-7. In Swed. tales and spells a stone
is always ' jord-fast sten,^ one fixed in the earth, Runa *44, 22 ;
a iardfostom steini stoS ec innan dyra, Sa3m. 99'' ; till en jord-
fasten sten, Sv. folks. 1, 217. Sv. iifventyr 1, 282-4-8. 305;
AS. ear'Sfoest. But we also hear of the ' wahsender biihel/ grow-
ing hill, Lanz. 5132 ; and a Slov. riddle, ' kai raste bres korenia
(what grows without root) ?' has the answer * Jcamen/ stone. A
distinction is also drawn between walgende and vaste-ligende
steine, Leyser 129, 35 ; usque ad wagoden stein, Mon. Zoll. no.
1, ivagonden stein, no. 12 ; gnappstein, Stalder 2, 519; Dan. rohke-
stene, Schreiber's Feen 21. These stones by their rocJcing are
said to bring on thunder and rain, 0. Midler 2, 340. Stones are
often landmarks : zu dem grawen stein, Weisth. 1, 242, an dem
blauen stein 2, 661.
p. 646.] Giants and men turn into stone (p. 551-2) ; stones
have sense and feeling. It is true we say ' stone-deaf, stone-
dead,' sfille sam die steine, Karl 92''. 94", and Otfried iv. 7, 4
calls them uyithrate, pigri; yet in Luke 19, 40 'the stones would
cry out;' the stone holds fast, Miillenh. p. 142-3. The pierres
(?e wmw't^ move at midnight, conf. the turning-stones in the Ir.
march. 2, 37 — 44; the stone turns round on Christmas night,
Harrys 1 no. 34 (conf. Heusinger p. 20), or when bells ring,
Dybeck 4, 43. Men complain to stones as they do to earth (p.
642) and fire (p. 629), as if to elemental gods. The stone you
complain to changes colour, the white turns red, the red blue,
Wiichter's Statistik pp. 13. 156. 'Si klagten, daz sich die
miirsteine mohten hliehen herdau,' Klage 977 (so : ' si ruoften,
daz diu erde unter in sich mehte haben uf getan,' opened under
them 1073) ; ' stahel, vlins u. stein sih muosen von dem jamer
Mieben,' Tiirl. Wh. 3''; 'klage, diu flinse het gespalten,' split
flints, Tit. 3765; 'von ir schoene miieste ein vels erkrachen,'
MsH. 3, 173'' [similar examples omitted] ; ' hiute ist der stein
naz, da Karl ufl"e saz, vil heize weinunde,' to-day the stone is wet,
whereon K. sat hotly weeping, Ksrchr. 14937. Stones relent iu
1478 TREES AND ANIMALS.
the story of Hoyer, Wigal. p. 57—9. 452. Bait. stud. xi. 2, 191.
A stone will not let a false man sit on it, ' uf der Eren (eren ?
honour's) steine sitzen/ Lanz. 5178 seq.
CHAPTER XXI.
TREES AND ANIMALS.
p. 647.] As Freidank 10, 7 says that angels are immortal,
that of men the spirit is immortal, but the body mortal, and of
beasts both body and soul are mortal; so Berthold p. 3G4 allows
being to stones, being and life to plants, feeling to animals.
Sclielling says, life sleeps in the stone, dozes in the plant, dreams
in the beast, wakes in man. The Ssk. a-ga, na-ga (non iens)
= tree, hill, Bopp's Gl. 2\ 189\ So in the Mid. Ages the line is
drawn between ' ligendez und lebendez,' Diemer 89, 24. Notker's
Boeth. speaks of boume and chriuter (trees and herbs) diu fone
safiFe lebent, and of iinliviug lapides, metalla. In Esth., beasts
are ellayat, living ones, and plants kasvias, that which lives.
Not only do wild birds grieve at man's lament, Walth. 124, 30,
and beasts and fishes help him to mourn, Ges. Abent. 1, 8, but
' elliu geschefede,' all created things. May, summer's bliss, heath,
clover, wood, sun and Venus, MS. 1, 3''; ' gi bom, gras, lof unde
krAt (leaf and herb), helpet mi skrigen over lut (cry aloud) !'
Marienklage 386. Grass and flower fret at misdeeds, and mourn,
Petersb. extr. fr. Kalev. p. 25, and in folksongs wither up.
Bluomen brehent u. smiere?^^, MS. 1,44^; do daz spil ergangen
was, do lachten bluomen u. gras, Hagen's Ges. Abent. 1,464;
die bourn begunden krachen, die rosen sere lachen, ibid. Flowers
on the heath quarrel : ' do sach ich bluomen striten wider den
griienen kle (clover), weder ir longer waere,' w^hich of them was
taller, Walth. 114, 28 ; du bist kurzer, ich bin langer, also stritens
uf dem anger hluomen unde kU 51, 35 ; vil maniger hande hluomen
kip (chid), MS. 1, 35''; bluomen kriegent umb ir schin, Lohengr.
p. 154; bluomen lachent durch daz gras, der kurzer, dirre lenger
was, Dietr. drach. 1067; conf. Kl. schr. 2, 157. They have their
rules, Altd. w. 1, their precedences, their meanings and language,
conf. the Flower-games (Suppl. to 909). Tree- worship was
TREES. 1479
highly developed among the Indians and Greeks, The Hindus
with elaborate ceremonies marry trees to one another, esp. the
mango and tamarind, shrubs like the rose and jessamine, even
tanks and stones, Sleeman's Rambles and Recoil. [Horace : vitem
viduas ducit ad arbores]. Woycicki, Germ. ed. p. 144-5. For
Greeks, see Botticher. The Germans wake tree as well as corn,
Zingerle 691 ; baumchen, sclilaf niclit, frau HoUe kommt
biiumchen, wach auf, neujahr ist da, Somm. 162. 182 ; the forest
sleeps at New-year, P. DiefFenb. Wetterauer sag. p. 274; conf.
Gerhard's hymn : ' Nun rulieii alle walder/ Tree-tops wave, and
carry messages. Wolfs Ztschr. 2, 161; Hhe birches know it
still,' Gellert 3, 388. Trees blossom at a happy event, and wither
when a death is near, Sueton. Galba 1 ; and like the Emperors,
the Greeks had family-trees. Volsung's tree, barn-stockr, stood
in the hall, Vols. cap. 2 ; conf. our ' genealogical tree.'
1. Trees.
p. 649.] Akin to nimid is vernemet = i'sLunm. iugens, Venant.
Fort. 1, 9. Diefenb. Celt. 1, 83-4 : silva quae vocatur nernet,
Gliick p. 17; Bpv-vefiero^;, Strabo 567. GDS. 497. Zeuss's Die
Deut. derives nemet fr. neamch = coelum, and sees in it a 'sub
divo,' therefore a contrast to wood. A Vocab. optim. p. 47*
renders silva wilder wait, nemus schoener wait, lucus dicker
wait, saltus hoher wait.
p. 651.] The Lapps shoot bliiulfold at a suspended bearskin,
Klemm 3, 14. Dyb. Runa 4, 92. The Amer. Indians hang up
a bison-skin on a high pole to the Lord of life, and then cut it
up into small pieces, Klemm 2, 164; likewise a deerskin 2, 179.
Skins of sacrifices are hung up by Tunguses, Ostiaks, Boriats,
Cherkesses, 3, 106. 125. 114. 4, 91. The golden fleece of the
ram was nailed to an oak, Preller 2, 211.
p. 651.] That is a pretty story of the holy oak, whose falling
leaves people do not touch. When it is cut down and burnt, a
dog appears in the ashes, and makes the people take all the ashes
back to where the tree stood, Firmen. 1, 358. The oak as a tree
of plaints occurs in Megenberg, Hpt's Zschr. 4, 255. Messages
are delivered to a holy oak, Livy 3, 25. Its great age inspired
respect : * so long as oak and earth do stand,' Weisth. 2, 225 :
' while the tree is in the ground and the acorn thereon,' 3, 779 ;
1480 TREES AND ANIMALS.
j'ai vu le gland et la gaule, Barzas br. 1, 28. 32. On oak and
beech, see Djb. '45, 78-9 ; conf. ttjv iroKaiav ({^rjyov, Soph. Tracli.
171. ' Af fornum polU,' ex antiqua pinu, Sn. ed. '48, 1, 308 ; but
'af eikirotu' 310. The ash was also holy: fraxinus quern
imperiti sacrum vocant, Kemble 5, 103 (yr 854). It is hostile to
snakes, Panz. Beitr. 1, 251-2. Pliny 16, 14 ; conf. askr Yggdra-
sill, and note, p. 796. There was a spell, that gave a hazel-rod
the power to flog people in their absence ; in the Atharva-veda a
branch of agvattha has the power of destroying enemies ; conf.
the hazel-wand as wishing-rod (p. 975). Hasalwai-a is a proper
name, Cod. Lauresh. 809. Lett, lasda, lagsda, Lith. lazda = cory-
lus, baculus ; Lazdona = avellanarum deus, god of filberts.
p. 653.] It is dangerous to build where an elder-tree has stood.
Praetor. Weltb. 1, 16. Of the ronn, rowan, a sacred tree, we
read in Dyb. '44, 9 : ronnen sade till mannen : ' hugg mig ej,
da bloder jag,' hew me not, or I bleed, Wieselgr. 378 ; conf. the
Pruss. tale in Tettau and Temme p. 259, and the Finn, clopua,
arbor vitge, ' non ceedenda in pratis.' The evil Weckholterin
(juniper) is mentioned in the Herpin, Hagen's Ges. Ab. 3, xi.
The Serv. for juniper, borovitza, is from bor, fir, Lett, paegle,
because it grows under the fir; and the Swed. tall (fir, pine) is
not to be hewn either : do so, and on turning round you'll see
your house on fire, Dyb. 4, 26. 44. Neither is the hawthorn,
Nilsson 6, 4.
p. 653.] Have we any Germ, stories of spirits that live in the
erle (alder) ? Goethe's Erl-hing seems taken from the Fr. aulne,
auj?.e = alnus and daemon. Kalis passes out of Nala into the
Vibhitaka, which is regarded as haunted after that, Bopp's Nalus
p. 153. Holtzm. Ind. sag. 3, 72. To the /(/-free the Indians
present offerings, which are consumed by crows, sparrows and
cranes ; hence their name of sacrifice-eater. Like the maiden in
the pine, the gods are said to live between bark and tree, Lasicz
46 ; conf. creeping between wood and bark (p. 1085). Iw. 1208 :
sam daz holz under der rinden, alsam sit ir verborgen; O.Engl.
Iw. 741 : als the bark hilles the tre; 0. Fr. Iw. p. 146: li fuz
qui est coverz de lescorce qui sor lui nest (nait). A holy oak
grows out of the mouth of a slain king, Harrys 1 no. 55.
p. 654.] In choosing a twig [for a wishing-rod ?] it is important,
first, that it be a new shoot, the sumer-late (p. 975), and secondly,
ANIMALS. 1481
that it look to the east : a baStni vi"Sar )?eim er luta austr Umar,
Saem. 195*. Flowers were invoked: es sten dri rosen in jenem
dal, die rufent, jungfrau, an, Uhl. Volksl. 87. 0 sanctas gentes,
quibus haec nascuntur in hortis numina ! Juven. Sat. 15, 10.
2. Animals.
p. 655.] Beasts are commonly regarded as dumb : stumbez
tier, Iw. 7767, storame beste, Lane. 18849. 32919, daz un-
sprechende vihe, Warnung 2704; conf. muta animalia, Dan.
umalende beest, ON. omala; ' der lewe zeict im unsprechenden
gruoz/ Iw. 3870. They are ignorant : tier vil ungewizzen, Er.
5843. Yet they not only show sympathy, like stones and plants
(Suppl. to 646-7), but in urgent cases they, like dumb children,
find their tongues ; witness Balaam's ass, and : armentaque vulgo
ausa loqui, Claudian in Eutrop. 2, 43 ; attonito pecudes pastore
locutos 1, 3. Oxen talk, Panz. Beitr. 1, no. 255. Nork 12, 377 ;
ox and ass converse in the Bret, volksm. 87-8, but only for an
hour once a year, between 11 and 12 on Christmas night, N.
Preuss. prov. bl. 5, 468. Bosquet p. 221. Beasts can see spirits :
Balaam's ass saw the angel with the sword. Numb. 22, 23 — 33 ;
the dogs see the goddess, horses and hounds are ghost-seers
(p. 667), Panz. Beitr. 1, 118; nay Athenasus 3, 454 says all birds
were men once.
p. 656.] Conf. Ferd. Wachter's art. Pfeede in the Halle
Encycl., and the beautiful Serv. wedding-song (Vuk, ed. nov. 15,
no. 23. Wesely p. 55). Sleipnir is the son of Loki, a god, and
SvaSilfari; from him is descended Sigurb's Grani, Vols. c. 13,
and Grani has 'mans vid,' Far. qvad. 156. A sagacious trusty
steed occurs in Walach. march, no. 17, one that gives advice in
Sv. sag. 1, 164; and in German, still more in Hungarian fairy-
tales we have wise, helpful, talking horses, Ungr. tatos s. Ispolyi
(conf. p. 392). Skinfaxi is a cow's name in a Norweg. tale, Asb.
Huldr. 1, 202.
p. 658.] Nott rides on Hrimfaxi, Dagr on Skinfaxi. The
Indians thought curly hair on a horse a lucky sign, Bopp's Gl.
34*. The horse offered up by kings at the asvamcdha must be
white. To ride a white horse is a privilege of gods, kings and
heroes, Pind. Pyth. 4, 117 : Xev/CLTrTrajv irarkpajv. A stallion with
three white feet and two glass eyes is in Weisth. 2, 618.
1480 TREES AND ANIMALS.
j'ai vu le gland et la gaule, Barzas br. 1, 28. 32. On oak and
beech, see Dyb. '45, 78-9 ; conf. ttjv iraXaiav (jjrjyov, Soph. Trach.
171. ' Af fornum }?olli,' ex antiqua pinu, Sn. ed. '48, 1, 308 ; but
'af eikirotu' 310. The ash was also holy: fraxinus quern
imperiti sacrum vocant, Kemble 5, 103 (yr 854). It is hostile to
snakes, Panz. Beitr. 1, 251-2. Pliny 16, 14 ; conf. askr Yggdra-
sill, and note, p. 796. There was a spell, that gave a hazel-rod
the power to flog people in their absence ; in the Atharva-veda a
branch of a^vattha has the power of destroying enemies ; conf.
the hazel-wand as wishing-rod (p. 975). Hasalwara is a proper
name. Cod. Lauresh. 809. Lett, lasda, lagsda, Lith. lazda = cory-
lus, baculus ; Lazdona = avellanarum deus, god of filberts.
p. 653.] It is dangerous to build where an elder-tree has stood,
Praetor. Weltb. 1, 16. Of the ronn, rowan, a sacred tree, we
read in Dyb. '44, 9 : ronnen sade till mannen : ' hugg mig ej,
da bloder jag/ hew me not, or I bleed, Wieselgr. 378 ; conf. the
Pruss. tale in Tettau and Temme p. 259, and the Finn, clopua,
arbor vit^e, ' non casdenda in pratis.' The evil Weclcholterin
(juniper) is mentioned in the Herpin, Hagen's Ges. Ab. 3, xi.
The Serv. for juniper, borovitza, is from bor, fir, Lett, paegle,
because it grows under the fir; and the Swed. tall (fir, pine) is
not to be hewn either : do so, and on turning round you'll see
your house on fire, Dyb. 4, 26. 44. Neither is the hawthorn,
Nilsson 6, 4.
p. 653.] Have we any Germ, stories of spirits that live in the
erle (alder) ? Goethe's Erl-king seems taken from the Fr. aulne,
aune = &\nus and daemon. Kalis passes out of Nala into the
Vibhitaka, which is regarded as haunted after that, Bopp's Nalus
p. 153. Holtzm. Ind. sag. 3, 72. To the Jig -tree the Indians
present oS'eriugs, which are consumed by crows, sparrows and
cranes ; hence their name of sacrifice-eater. Like the maiden in
the pine, the gods are said to live between bark and tree, Lasicz
46 ; conf. creeping between wood and bark (p. 1085). Iw. 1208 :
sam daz holz tinder der r laden, alsam sit ir verborgen; O.Engl.
Iw. 741 : als the bark hilles the tre; 0. Fr. Iw. p. 146: li fuz
qui est coverz de lescorce qui sor lui nest (nait), A holy oak
grows out of the mouth of a slain king, Harrys 1 no. 55.
p. 654.] In choosing a twig [for a wishing-rod ?] it is important,
first, that it be a new shoot, the sumer-late (p. 975), and secondly.
ANIMALS. 1481
that it look to the east : a buSini vi^ar |7eim er luta austr limar,
Ssetn. 195". Flowers were invoked: es sten dri rosen in jenem
dal, die rufent, jungfrau, an, Uhl. Volksl. 87. 0 sanctas gentes,
quibus haec nascuntur m hortis numina .' Juven. Sat. 15, 10.
2. Animals.
p. 655.] Beasts are commonly regarded as dumb : stumbez
tier, Iw. 7767, stomme beste, Lane. 18849. 32919, daz un-
sprechende vihe, Warnung 2704; conf. muta animalia, Dan.
umalende beest, ON. omala; ' der lewe zeict im unsprechenden
gruoz/ Iw. 3870. Thej are ignorant : tier vil ungewizzen, Er.
5843. Yet they not only show sympathy, like stones and plants
(Suppl. to 646-7), but in urgent cases they, like dumb children,
find their tongues ; witness Balaam's ass, and : armentaque vulgo
ausa loqui, Claudian in Eutrop. 2, 43 ; attonito pecudes pastore
locutos 1, 3. Oxen talk, Panz. Beitr. 1, no. 255. Nork 12, 377 ;
ox and ass converse in the Bret, volksm. 87-8, but only for an
hour once a year, between 11 and 12 on Christmas night, N.
Preuss. prov. bl. 5, 468. Bosquet p. 221. Beasts can see spirits :
Balaam's ass saw the angel with the sword. Numb. 22, 23 — 33 ;
the dogs see the goddess, horses and hounds are ghost-seers
(p. 667), Panz. Beitr. 1, 118; nay Athengeus 3, 454 says all birds
were men once.
p. 656.] Conf. Ferd. Wachter's art. Pferdb in the Halle
Encycl., and the beautiful Serv. wedding-song (Vuk, ed. nov. 15,
no. 23. Wesely p. 55). Sleipnir is the son of Loki, a god, and
SvaSilfari; from him is descended SigurS's Grani, Vols. c. 13,
and Grani has 'mans vid,' Far. qvad. 156. A sagacious trusty
steed occurs in Walach. march, no. 17, one that gives advice in
Sv. sag. 1, 164; and in German, still more in Hungarian fairy-
tales we have wise, helpful, talking horses, Ungr. tatos s. Ispolyi
(conf, p. 392). Skinfaxi is a cow's name in a Norweg. tale, Asb.
Huldr. 1, 202.
p. 658.] Nott rides ou Hrimfaxi, Dagr on Skinfaxi. The
Indians thought curly hair on a horse a lucky sign, Bopp's GI.
34*. The horse offered up by kings at the asvamedha must be
white. To ride a white horse is a privilege of gods, kings and
heroes, Pind. Pyth. 4, 117 : Xev/CLTnrcov iraTepoiv. A stallion with
three white feet and two glass eyes is in Weisth. 2, 618.
1482 TREES AND ANIMALS.
p. 658 n.] Helbl. 15, 293 : ein hengest der noch nie gras an
fu Izande en-heiz. A JPw7i2a?i in Ring 49^ 38. 49^31. Tlie Serv.
for fiilizant is xdrebetiak, foal's (zub underst.). A horse keeps
his foal-teeth till his third year, then cuts his horse-teeth,
dentes equini, quos nonnisi trimis caballis natura concedit, Pertz
8, 214; jouenes polains, quatre dens ot jetes, Ogier 2412; dentes
equi, qui primi cadunt, alligati facilem dentionem praestant,
Forcell. sub. v. dentio.
Collo igitur molii dentes nectentur equini,
qui primi fuerint puUo crescente caduci. Serenus sam. 1040.
The same of a child's teeth : pueri qui primus ceciderit dens, ut
terram non attingat, inclusus in armillam et assidue in brachio
habitus, Pliny 28, 4. GDS. 154.
p. 659.] To Swed. gndgya corresp. ON. gneggja, S^era. 144%
AS. hnagan, neigh. The Dan. vrindske is our brenschen, wren-
schen, frenschen ; conf. ivrene hengst. Lex Sal. p. xxviii. Ssk.
vrihh, barrire, Bopp 32''. Norw. Dan. humra, a low humming
neigh. In Lanz. 474 : ez begunde sin ros weien, trasen unde
schreien ; in Garg. 240*^ : rihelen u. hinnewihelen, 77'' : hinne-
wiheln. Is wihelen akin to Prov. evelhier, Ferabr. 3613, and the
horse's name Valentin, Ital. Yegliantino? In Gudr. 1395 : ' man
horte ein ros ergrinen ' when the battle began. Bellona spuman-
tium ad bella equorum htnnitii aures arrigens, Pertz 2, 169.
p. 660.] Vedrebbe un teschio d' asino in su un palo, il
quale quando col miiso volto vedesse verso Firenze, Decam. 7, 1.
Remember too the gyrating eagle on a roof (p. 633-4), and the
dove over a grave (p. 1134-5 n.).
p. 660.] As to horses' heads on gables, see Miillenh. p. 239.
Panz. Beitr. 2, 180. 448-9; they protect the rafters from wind
and weather. Lith. zirges, roof-rider, from zirgas, horse, Nesselm.
549 ; also ragai, antlers, 426 ; conf. capreoli, tigna ad firmandum,
and AS. Heort, Heorot, name of the house in Beowulf.
p. 664.] The Boriats dedicate to the herdsmen's god Sul-
bundu a horse, on which he rides at night, and which they find
all in a siveat in the morning, Klemm 3, 115. The horses ridden
by spirits or night- wives have stirrup, cord and wool in their
sides, and are covered with drops of ivax, Kaisersb. Om. 42*^. 43*.
Kalmuks also consecrate a horse to the god, and let it run loose.
ANIMALS. 1483
Ledebour 2, 49. Horses scrape up gold,, like that of Rammels-
berg, or a fountain, like Pegasus; conf. Panz. Beitr. 1, 38-9.
163. 186. 201. The hoof-prints of a god's horse in stone were
believed in by the Romans : Ergo et illud in silice, quod hodie
apparet apud Kegillum, tanquam vestigium ungulae Castoris equi
esse credis, Cic. de Nat. D. 3, 5. A sacred white horse walks on
water without wetting his feet, Poller 2, 618.
p. 664.] Foremost of victims stands asva, a horse-sacrifice is
asvamedha, Bohtling, 1, 520-4. The significance of a Jwrse's
head appears in many other customs : it is played upon (pp. 849.
1050-71), thrown into the Midsum. fire (p. 618), stuck on a pole
or tied on a person at Christmas, Hpt's Ztschr. 5, 472-4 ; in
fairytales it works miracles, Miillenh. p. 422, often serves as a
bridge 34. 146. 544, is nailed up under the town-gate (Falada's),
and wooden ones ai-e set on gables (p. 060). GDS. 151.
p. 665.] Sacred oxen of Artemis are mentioned in Plutarch's
Lucullus p. m. 606. Harekr keeps a hlotnaut in the forest,
Fornm. sog. 3, 132. On the bull's head in the scutcheon of
Mecklenbg, see Lisch, Meckl. jrb. 10, 15 seq.
p. 666.] Oxen dig up a hurricane with their horns. A bull-
calf is reared to fight the dragon, DS. 142, Mullenh. p. 238.
Thiele 1, 125. Nandini is of all kine the best : he that drinketh
of her milk remaineth young 10,000 years, Holtzm. Ind. sag. 3,
99. 100. 'The black cow crushes him, has trodden him' means
' he is weighed down by want and care : ' so trat ihn auch die
schwarze huh, Ambraser lieder 147; stor hlaa stud, Norske ev. 1,
111; conf. Hungar. 'has not yet trod the black cow's heel,'
Wolf's Ztschr. 1, 271-2. Beside the cow's name Au&humJa, we
have designations of oxen, as freyr, iormunrekr, reginn, Sn. 221"
(ed. Hafn. 587).
p. &Q^?\ A most ancient and fierce goltr, worshipped by the
people, Fornm. s. 4, 57-8; conf. ebur^Srung (p. 727). Wacker-
nagel in Hpt's Ztschr. 6, 280 puts a different interpret, on the
verses preserved by Notker; but conf. the boar of the Swed.
folktale, that goes about grunting with a knife in his back (Hpt
4, 506-7), and the Dan. legend of Limfiorden (Thiele 1, 131) : A
sorceress gave birth to a pig, and he grew so big that his bridles
stood up above the forest-trees (Notk., burste eben-ho forste), and
he rooted up the earth so deep that the sea flowed in to fill the
14S4 TREES AND ANIMALS.
dike; conf. swine-dike (p. 1023). A rooting black hog foretells
the fall of the city, Miillenh. p. 105 ; a Malb. gloss calls the boar
diravmi, earth-plougher, Leo 1, 75. GDS. p. 57. With Ovid's
descr. of a boar, Met. 8, 284 seq., conf. Alb. v. Halberstadt
p. 269, where the tusks are an eln lane (Notk., zene sine zuelif-
elmge) , which, is not in Ovid; ' dente minax ' we find in Rudl.
16, 90. Yishnu in one incarnation appears on the sea as a boar.
A white goat is reckoned wholesome in a horse's stable, Leopr.
226.
p. 667.] The dog is named among sacrificial beasts (pp. 48.
53), Kuhn's Westph. sag. 2, 138 : he belongs to Hecate, Klau-
sen's ^n. 1137. The dog knows Odysseus in his disguise;
bitches can scent a Faunus : ' ab ea cane quae femina sit ex
primipara genita Faunos cerni/ Pliny 8, 40, 62 ; only a dog
with four eyes (nellisilm), i.e. with spots over his eyes, can see a
devil, Estn. verh. 2, 90. A dog will bark before a haunted rock,
Dyb. 4, 25. Dogs go mad if you give them the bones of the
Easter lamb, Keisersb. Om. 52^. Peter's dog appears in the
legend of Simon and Peter, AS. homil. p. 372-4. . Pass. H. 175.
p. 669.] A name similar to Vetrlid'i is Sumarli"Si, Fornm. s. 3,
205 ; conf. Gramm. 2, 505. Other poetic names for the bear in
Sn. 175. 221, e.g. iorekr, equos fugans. To Samoyeds and Ostiaks
the bear is a god, Castren 235. 342 ; the Finn. oJito is born in
heaven, and brought to earth in a golden cradle ; ' to climb on
the bear's shoulders' means to go to heaven ; his foam has virtue,
and should be taken up, Kalev. 13, 236. 254. As OSinn has two
wolves, the Finn. Pahonev has great blosdhounds in his service,
Sahnel, 1, 193. It is believed in Scotland that deer can see
spirits, Arvids. Ossian 1, 238. Felis aurea pro deo colitur, Pliny
4, 29, 35 ; cats are poisonous, ace. to Berth, of Regensb. 303 ;
Unander connects fres with our viel-frass, glutton. A story in
Klemm 2, 159 makes out that the house-building beaver was
once man.
p. 670.] A bird demands that men shall sacrifice to him (p.
672); conf. the Lettish bird-cultus (p. 77), Giesebr. Bait. stud.
12, 128. 139. The ' servitium consuetum in blado et volatilibus,'
Ch. a. 1311. MB. SO**, 61 need not refer to sacrifice ; it may be a
mere tribute in corn and poultry. An angel is sent in the shape
of a bird, see Gudrun and Sv. vis. 1, 232-4-5. As wind is repres.
ANIMALS. 1485
under the form of an eagle, so the aar makes air and shade (p.
1 133), and the cock perhaps weather, conf. the weathercock.
p. 671.] To the Dan. metaphor corresp. the Low Germ. ' de
raude han kreide ut den dack/ Firmeu. 1,292'\ Cockcrow announces
day : eVet S' oXeKTwp rjfMepav icraXTnae, Lucian's Ocypus 114. A
set phrase in fairytales is : 'Mou gal cante, e foughe jhour/ Diet.
langued. 224; 'cokkes crewe ande hit was daie/ Sevia sages 2536;
thaz huan gikundit dages kunfti, 0. iv. 18, 34 ; do krat der han,
ez was tac, Altsw. 67, 3 ; skal ek fyrivestan vindhialms bruar
abr salgoftiir sigrpiod' vehl, Seem. 166. It scares away spirits :
Ferunt vagantes daemonas
laetos tenebris noctium
(jallo canente exterritos
sparsim timere et cedere. Prudentii Hyui. ad galli cantum 10.
A red and a grey cock ci-ow to the spirit, Minstr. 3, 48, also a
white and a grey, 2, 468. A black hen is sacrificed to the hill-
mannikins (p. 1010). A black cock that was born lame takes the
spell off an enchanted castle, Miillenh. p. 351. Out of a cock's
egg is hatched a dragon, Leopr. 78. Of the longest tail-feathers
of a cock pull out the right one, and you'll open any lock that you
touch with it, walk invisible, and see everything, Luciani Somn.
28-9. A cock with white feathers is cut up, and carried round
the vineyard against the wind, Pans. ii. 34, 3. Sacred cocks in
Athen. 3, 445. The cock on the steeple was already interpr.
by the Mystics 1, 199 of the Holy Ghost. In Arabic it is called
abul-yaksan, father of watchfulness. Fel. Faber in Evagat. 2, 219
thinks : ' Christiani crucem cum gallo ex institutione prima habent
in culminibus suarum ecclesiarum ' ; while the Saracens have
' lunara cornutam vel supinam, quia gallus erecto collo et cauda
stans speciem habet supinae lunae.'
p. 672.] To Ostiaks the eagle is holy, Klemm 3, 122 ; to
Indians Garuda is king of birds, Holtzm. Ind. s. 3, 137; aquila,
angla = Jovis ministra, Grotef. Inscr. Umbr. 6, 8. The hawk
.was sacred to Apollo, Schwartz p. 16-7. Od. 15, 526: KlpKO<;,
usu. lepa^, and the Egyptians esteemed it a holy bird, GDS.
51. On ftparrowliawk and kestrel see Suppl. to 675. Like
Hxiginn and Muninn, the AS. hyge and myne habitually go to-
gether, Pref. to Andr. xxxix. Ravens follow the hero : ' Haraldi
VOL. IV. p
1486 TREES AND ANIMALS.
ver fylgSum siz or eggi komun/ Lasebog 112*; two ravens are
guardian spirits, Geser Khan 278. The raven, like the eagle, is
displayed on flags (p. 1112) ; he is to the eagle as the wolf to the
bear (or lion). More about the raven in Schwartz p. 42-3.
p. 672.] The swallow, OHG. sualawa, AS. swealewe, ON.
svala, Dan. svale, Lapp, svalfo. Goth, svalvo ? hruzda? Dae.
crusta, Lith. kregzde, Gr. 'x^eXihoov, Lat. hirundo for ■)(epih(tiv,
-y^piScov, Wallach. rendurea, Alban. delenduse. Lett, besdeliga.
Slav, lastovice, vlastovice, Serv. lasta, lastavitza, Russ. lastochka.
Finn, piiaskj. Est. paastlenne. Hung, fetske. The swallow, to?
^AOrjvata, is the first to pluck a borrowed plume out of the koXoio^
(daw), Babr. 72, 16 ; in prose however (Cor. 188) it is the owl
(yXav^). Mary's needlewoman, who stole the ball of thread, was
turned into a swallow, on which the white spot shows the ball,
Wieselgr. 478. Ibunn, like Procne, is changed into a ' swallow '
ace. to one reading, though the usual reading is 'hnot,' nut. The
swallow's young are born blind, Dyb. '45, 67; ' if one of their
chicks grows blind, they fetch a herb, lay it on, and restore the
sight ; hence the herb's name of chelidonium,' celandine, Dioscor.
2, 211 ; and Megenb. says the same about schellwurz (Suppl. to
1194).
p. 672.] The swan, OHG. alpiz, MHG. elbez, AS. ylfet, SI.
labudj lebedi; Gael, eala, ealadh, Ir. ala, eala, \Yel. alarch, eleirch.
' Ulfa l^ytr mer |)utti illr vera hia songvi svana,' Sn. 27; ylfete
song, Cod. Exon. 307, 6; see p. 436 and Schwartz p. 43-4-6. The
Finns call their youtsen a holy bird, pyha linu, Kalev. 8, 73.
p. 673.] The storh is called odohoro in Slettst. Gl. 36, 33 ;
otfer, otdifer, Altswert 71. In Lower Germany : adebar langben,
halehat langben, knepper (rattler) langben ; in Groningen aiber,
eiber ; in Gelders ttiver, heihiiver, also heilebaot, albaor, Sim rock
no. 335-6 ; heilebate, Hor. Belg. 7, 27*; ' to call the stork hellbott
and otterwehr,' Froschmeus. Ji vii**. Can we trace it to a Goth,
addja-baira, egg-bearer, or addje-baura, egg-born ? Kl. schr. 3,
147. 164. Outzen pp. 1. 2 says, adebar = spring's herald. The
Esth. for stork is tone kurg, Finn, nalkiikurki, hunger-heron ?
Lith. gandras ; Lett, swehts putns, laoly bird, and melnsprahklis,
black rump ; Pol. bocian and Boh. bocan for the black stork, Pol.
czapla and Boh. cap for the white ; this last is also Boh. 'bohdal,'
God-given, dieudonne, Morav. 'bogdal, bokdaP; conf. eucre/Se-
ANIMALS. 1487
aTciTov ^ccov, ^sop. Far. 70. Babr. 13, 7; candidae aves, Jorn.
c. 42. The Slavic has also the congener of our stork in str'k,
Miklos. p. 87, Russ. sterkh, Serv. shtrk. A stork foretells the
downfall of a city, Jorn. c. 42. Procop. 1, 330; another saves
his father, Babr. 13, 8. Storks are men, says the Spinrocken-
evang. Samst. 16. In sti-iking harmony with Wolfram's eulogy,
the stork in Babr. 13, 5 says : ou a-iropov Karacjidelpo}.
p. 675.] Ovid too has a statue 'gerens in vertice Ptcnm/ Met.
14, 314; on Picus, see Klausen 844-5. 1141. Both picus and
pica seem akin to ttoiklXo^;, variegated ; or picus and s-pecht,
pecker, go together. The Greek for woodpecker is ireXeKat;, fr.
ireXeKOLV, to hack, irekeKVi, hatchet; Staid. 1,263 has tann-bicker,
= picus martius ; Lith. volunge, wood-hacker, is the greenpecker
Lith. genys, Serv. zhunia, are also names of the woodpecker; Lett,
dsennis, dsilna, is the bee-eater. The Russ. diatel, Pol. dzi^ciol,
Boh. datel (woodp.) seems conn, with dzieci^, ditia, deti (child),
perhaps because he was considered a foster-father, as Picus was
to Romulus. The Swiss merzafllUi is in the Hennebg dialect
shortened into a simple merz : ' der Tuerz hackt dich,' Hpt's
Ztschr. 3, 360. Beside kliktati, used of the woodpecker's whine
(and of the vila's cry, p. 436), we have totrkati = pulsare in arbore,
ut picus facit. Lith. ulbauya volunge, the woodp. whimpers, wails.
Ukko created the konkelo (greenp.), Peterson 12. Renvall sub v.
The pecker kind are treasure-birds (p. 973). Kuhn thinks the
woodp. is conn, with fire. What is the meaning of ' han ich iu
den speht erschozzen ? ' Hpt 6, 501.
p. 675.] The sparrowhawTc, Boh. krahug, krahulec, krahuljk =
falco nisus, Pol. krogulec, Linde 1134''; Hung, karoly, karvoly.
The OHG. for kestrel, wannoweko, wannunwechel, Graff 1, 643,
wannewechel in Ziemann, sounds remarkably like the Lett, vehia
vannags, sparrowhawk, lit. holy hawk, for Lith. vanagas is hawk,
vanagelis little hawk. Garg. 279'' has the exclamation : ir
wannenicdher ! This is the name they still give in Swabia to a
small bird of prey : they hang little tubs or baskets (luannen)
outside their houses for it to build in, and think the house is then
proof against lightning, Mone 7, 429. Frisch 2, 422 has wanne-
weihe, accipiter tinunculus, and other forms.^ Does our weihe,
* Tinunculus is no doubt from Una, a vessel very similar to wanne ; see Victor
Hehn's " Migrations of Plants and Animals," Engl, transl. (Swan Sonnenschein)
p. 487.— Transl.
1488 TREES AND ANIMALS.
wio, wiho (milvus, kite) mean sacred bird ? conf. wivo : ' milvos
laedere capitale est ' in England, says Leo v. Rozmital 40.
GDS. 50.
The owl prophesies (p. 1135). The Greeks held it sacred, as
bird of night, bird of victory, bird of Athena. The Amer.
Indians worshipped it, Klemm 2, 164 ; and conf. the Esth.
tharapila, horned owl (p. 77). Runes were mai'ked 'anefi nglo,'
as well as 'a arnar nefi,^ Stem. 196". On strix, a-Tpij^, see pp.
1039 n. 1045.
p. 678.] The cuckoo, by calling out kis name, awakens joy,
hence his Finn, name of ilo-hahl, joy-cuckoo, Kalev. 14, 226,
munaiset kakeni 5, 196-7 (hke ^wediAroste-gdh) ; yet also sorrow-
cuclioo, Castren 292 ; six gold cuckoos, kuus on kullaista kakea,
Kalev. 14, 31 ; the sun like a golden cuckoo climbs the sky 27,
265. Lapp, jakii, Syrian, kok. Ssk. kokila, Pott's Zahl-meth.
229. Mark our exclamation 'heida-guguk ! ^ Schulmeisters-
wahl 50-1. 83. OHG./oZs, cuckoo, Graff 3, 517, has never been
explained. On the cuckoo, see Reuscli in N.Preuss. pro v. bl. 5,
321 — 343; on the gucker, peeper, Leopr. p. 79. Shaksp., at
the end of Love's Lab. Lost, quotes a verse on Spring and the
cuckoo, and one on Winter and the owl. The cuckoo is summer's
warden : swylce geac monad' geomran reorde singe's sumers weard,
sorrje heodecf. He prophesies to unplighted maidens, conf. Runa
'44, p. 10; ' waz der kukuk hiure sane,' this year sang, Mone's
Schausp. 131.
p. 680.] Zitefogel, a prop, name, Mone's Auz. 3, 13. The
peasant's time-bird is the raven, Kalenb. p. m. 284-7. In Wilt-
shire the people sing : ' The cuckoo's a fine bird. She sings as
she flies. She brings us good tidings, And tells us no lies. She
sucks the small birds' eggs To make her voice clear. And the more
she sings " cuckoo," The summer draws near. The cuckoo comes
in April, Stays the month of May, Sings a song at Midsummer,
And then a goes aivay.' An Ukrainian song of the cuckoo in
Bodenstedt 57. Ace. to a Germ, song of the 16th cent., the
cuckoo 'hat sich zu tod gefallen von einer hohen weide (willow).'
The New Zealanders, like the Poles, esteemed the cuckoo a god
(catua), Klemm 4, 371.
p. 681.] On the sceptres of Egyptian gods sits the kuku-
pha's head, Bunsen 1, 435; conf. the figure at 315. 591 with the
ANIMALS. 1489
kukupha-sceptre, Pindar's Pyfch. 1, 10 ava aKuiTTcp Al6<;, and
the variant in Edda, Hafn. 2, 202 Gunguis ugla. The plates to
Pertz Scr. 8 show a bird 2^''rched on the sceptres of the Germ,
kings Henry IV. and V. (conf. the eagle on Arthur's sceptre,
Lane. 30791). The cuckoo is the bird of wedlock and fecundity,
that is why he has ten wives given him, Firmen. 2, 243^. For
Notker's ' ruoh,' Ps. 57, 11, both Graff 4, 1150 and Hattemer
write honli. A Oauclis-iJerJc occurs in Tirol, urbar. August, a.
1316. MB. 34'\ 3G0; Gdgeleherg, Panz. Beitr. 1, 28; Goggles-
berg, Steub's Rhat. 47 ; the Swiss name Guggenbiihler pre-
supposes a Guggen-biihel (-hill) ; Gif'genherg in Up. Rhoii and
near Hersfeld, Hess. Ztschr. 1, 245 ; conf. Tumbo saz in berge
= Stupidus in monte sedebat = giant. Henn von Narrenberg,
Seb. Brant p. ra. 131 ; an Affenherg near Niiruberg, Ettu.
Unw. doct. 698 ; a Monkey's mountain [Jebel Tsatut, the anc.
Abyla] on the African coast opp. Gibraltar. On affenberg,
schalksberg, see Kl. schr. 2, 147. Gen dera affen-tal uzwaten,
Hadamar 444, 4; der affen zU, Fragm. 14=.
p. 682.] The cuckoo is reckoned a miser, who when the leaves
come out in spring, dare not eat his fill, for fear they should run
short : ' so der gouch daz crste loup gesiht, so getar sich's gesaten
niht, er viirht ez im zerinne,^ Freid. 88, 3 : more fully in the
Welsche gast 114=: conf. Freid. Ixxxvii. In Ssk. he is called
'ab alio nutritus/ Bopp's Gl. 209''. Gothl. gauk-pigd, en fagel
som tros ligga ut gokkens agg, Almqv. 425'\ He eats the hedge-
sparrow's eggs, and puts his own in her nest, Freid. 143, 21.
144, 1 — 10; this is a fact of natural history, Dobel 1, 60. Schu-
bert's Lehrb. p. m. 315. Eckerm. Gespr. mit Goethe 3, 211 — 5.
When grown up, he is said to devour his (foster-) parents, ibid.
208, and in winter to become a bird of prey. He begins pretty
early to stand for the devil : ' JcrthiJc Inure iinde vert !' this year
and last, an old hand, Helbl. 4, 800 ; ' des wirt guot rat, kukiik ! '
8, 1234. Instead of the hoopoo, the wryneck takes the place of
servant to the cuckoo : Finn, kaen piika, cuculi ancilla, is transl.
'jynx torquilla' by Renvall, 'curruca' by Juslen. The wryneck
is said by Nemnich (sub v. jynx) to come a fortnight earlier than
the cuckoo; Swed. gok-tyta, Wei. gwas y gog, cuckoo's hand-
maid. The bittern and the hoopoo were once cowherds, Lisch
Meckl. jrb. 5, 77. The kibitz, kywit, peewit, which plays a
1490 TREES AND AKIMALS.
prominent part in the marchen of the Juniper-tree, is called
giritz in Stalder 1, 4i8 : 'in plover's reedy swamp (giritze-ried)
enchanted maidens fly/ Other tales of the lapwing in Nares's
Gl. sub. V. The polytrichum comra. is in Finn, kden petkel,
cuculi securis ; gauch-hell (pimpernel ?), which is not in Graff,
and is sometimes called hiihnerdarm, morsus gallinae, is in M.
Nethl. gmjchel-hoi/l, Mone 6, 448.
p. 683.] The dove, a holy bird to the Syrians, was in Ssk.
called kapota and pritu, Gr. Trepiarepd, Lat. columba and
palumba, Slav, golubi, Lith. karvelis, balandis, conf. pp. 828.
1134-5 n. Kl. schr. 5, 445 seq. Women speaking a foreign
tongue were called doves, says Herod. 2, 57. Song-birds seem
to have been called wait-singer, Geo. 5849 ; their joy and grief
were alluded to (p. 750-4). The niglttingale passed for a mes-
senger of Mary, Leopr. 79. ' Some say the lark and loathed toad
change eyes,' Rom. and Jul. 3, 5. The wren, Lith. nyksztelis
(thumbliug and wren), Wei. dryw (druid and wren), is called
' petite poulette au bon Dieu,' Bosquet 220-1.^ Disturbing the
redbreast brings lightning on the house 221 ; she covers the face
of a murdered man with leaves. Hone's Yrbk. 64 ; on the red-
tail, see Leopr. 80. The meislin (tit) has an angel to himself,
Keisersb. Brosaml. 19*^ ; hunting the baum-meise is severely
punished, Weisth. 1, 465. The Finn, tiainen. Est. tUiliane, is
helpful, and understands beer-brewing, Schiefner's Finn, march.
614. Kantel 1, 110. A legend of the white sparrow in Rom-
mel's Hess, gesch. 4, 710 from Winkelm. Chron. p. 585. On the
kingfisher, see Gefken's Beil. 113.
p. 685.] Transformation into a snake occurs in many fairy-
tales. The cast slough of a snake is called senectus serpentis in
Pliny and Marcellus no. 46 (Kl. schr. 2, 134. 150), agreeing with
ON. elli-helgr from elU, eld; e.g. at kasta ellibelgnum = vernare.
There is a beautiful legend about the snake in Klemm 2, 162-3 ;
it lives for ever, 154, Its appearing is mysterious, so is its
vanishing, * des slangen sluf,' Freid. 128, 7. In Ssk. it is called
the creeper, wriggler, breast- walker, uraga, Bopp 52^ ; conf.
Genesis 3, 14. The Ind. serpent-sacrifice lasts for years, it com-
^ Why is the wren called kinR in the Gr. ^acriXiV/cos, Lat. regulus, It. reattino, Fr.
roitelet, and Germ, zaunkonig ? because of his golden crest ? And is zauukonig a
transl. of re-at-tino, the zaun (hedge) being an adaptation by folk-etym. of tinua
(laurustinus) ?— Transl.
ANIMALS. 1491
pels all snakes to come up and throw themselves into the fire,
Holtzm. 3, 172-3. 186-8. In the Parthenon at Athens lived a
serpent sacred to the goddess, and had a honey-cake offered to
it every day, Herod. 8, 41. To the Romans also the auguis was
holy, Klausen p. 1014. A caduceus with figures of snakes in
Pliny 29, 54 (12) ; and snake-figures may be seen on the Stutt-
gart todtenbiiume. A serpent on a helmet was called ezldemori,
Beneke sub v. ; ' ezidemon daz edel kunder,' Tit. 3311. Lohengr.
p. 12, where his friedelinne (lady-love) is also alluded to. The
word is traceable to agatho-daemon, the Egyp. miraculous ser-
pent kneph, Gerhard in Acad. Berl. '47, p. 203. Beside saribant
and serpant we find a sarapaudra-test, serpent's head, Parz. 50,
5. 68, 8. As Ofnir and Svafuir are the names of two snakes, and
at the same time by-names of OSinn, so Hermes is closely allied
to the agathod^mon, Gerh. as above 204 ; and divine heroes,
descended from OSinn, also inherit the ' snake in the eye ^ (p.
391). Serpents lick the ears of the sleeping Melampus, and on
waking up he understands the speech of birds as they fly past,
and ever after of all beasts that foretell the future to man.
Prophetic Cassandra too, and her brother Helenus, had their ears
licked clean by snakes.
p. 687.] The Greeks called the home-snalce olKovpo<i 6(f)i<;,
genius loci, Gerh. in Acad. Berl. '47, 203; the Albanian vittore is
a homesprite, imagined in the form of a little snake, Hahn's
Lieder 136 ; the Samogitian gluoitos, black snakes, are fed and
worshipped as household gods, Lasicz 51-5-6. That of milk-
drinhliig belongs also to the snake-stories in Vonbun p. 24.
Bader nos. 98. 106 (on the mocken, p. 686 n., see Schmeller 2,
549. Stalder 2, 212. Diut. 2, 84). Snakes had drink given
them, Athen. 4, 364 ; one that sucked milk out of the breast, in
Lucian's Alex, 7. With the Pomeran. story of a snake creeping
into the pregnant woman, conf. Vopisci Aurelian. c. 4 : ' pueri
ejus jseZtJem serpentem plerumque cliixisse, neque unquam occidi
potuisse ; postremo ipsam matrem, quae hoc viderat, serpentem
quasi fa miliar em occidere noluisse'; and Spartiani Sever. 1:
' dormienti in stabulo serpens caput cinxit, et sine noxa, experge-
factis et acclamantibus familiaribus, abiit.' More tales about
the ' schlangen-A;ro?i/t' in Vonbun 24-5. Woeste 50; about the
king of snakes in Miillenh. p. 355. Panzer 1, 183 ; the Ssk.
1492 TREES AND ANIMALS.
Vdsuhis, rex serpentuni, Bopp's Gl. 158^ Holtzm. 3, 143-5.
196-7. 157. 163. A Swed. story tells how the ormar elect a
king, Dyb. '45, p. 100. A serpent-king has 12 heads; he that
hews them oflf, and carries them about with him, is everywhere
victorious, Reusch no. 74 and app. When an orm is challenged
to fight, he keeps the engagement, Dyb. '45, p. 95-6. An adder
comes carrying a stone in his mouth, Gesta Rom. ed. Keller
pp. iSS. 152 ; conf. snal-e-stone, unke-stone (p. 1219-20). Under a
hazel on which mistletoe grows, lies a snake with a precious
stone on his head (p. 1207). The voidvre -weeirs but one eye in
the middle of her forehead, and that is a carbuncle ; when she
stops to drinlc at a fountain, she lays it aside ; that's the time to
possess yourself of the jewel, and she is blind ever after. The
vouivre flies' through the air like red-hot iron, Mem. des antiq. 6,
217; the like in Bosquet p. 204-6-9. 'Des Montags nach S.
Peters tach, so alter wurmichleiche ze wazzer gat,' Rec. of 1286 in
Gemeiner's Regensb. chron. 1, 423 ; Fafnir also shreid' til vatz,
Su. 138. Vols. c. 18. Snakes love to lie beside a spring, Aus-
land '57, p. 832'^ ; but the ash-tree has a spite against the snake.
Panzer 1, 251. 351.
p. 688.] The serpent's healing power is heard of pretty early :
' if a serpent had bitten any man, when he beheld the serpent of
brass, he lived,' Numb. 21.9. Slaver from the mouths of three
colubrae runs into the healing, strengthening dish that has been
cooked, Saxo ed. Miill. pp. 123. 193 (in two different stories) :
two snakes are black, one white. Eatins: of the white snake
makes you know the language of beasts, p. 193. DS.- no. 132.
KM.3 3, 27 (conf. p. 983 and Suppl. to 689. 690). On the other
hand, venom drips from the eitr-orm, Saem. 69 ; snakes are made
to suck their poison in again with their ' cleinen munden,' Pass.
310, 20. A Celtic story of the avguinum (ovum) made of ser-
penVs drivel is given in Pliny 29, 3, 12. On magic wrought by
means of snakes, conf. Spalding, Abh. d. Berl. acad. ; on the
snake as a bridge, and the term bridgo's-tail, bruarspordr, see
pp. 978. 732 n.
The toad also (krote, Gramm. 3, 364) is a venomous beast
available in magic : she carries a stone in her head (p. 1220) ;
she sits on fungus and on mushroom, hence the one is called
hrotenstul, toadstool, Dut. paddestoel ^ LG. paddenstol, and the
ANIMALS. 1493
other iveiss-h'iJtluig. Austrian names, besides krot, are liepping-,
braiding, noting, brotze, auke, Hofer 2, 47. 175; in Bavaria the
male is braste, broz, bratz, Schm. 1, 274, the female hoppin,
heppin, also muml (annty), and women are called heppin in con-
tempt 2, 221. Add wetterkrote, donnerkrote, blitzkrote.
p. 689.] /ipc'iKcovis fr. SepKO), as o^i? fr. the. lost otttoj : 'sharp-
sighted as a iindwurm,' Soester Daniel p. 141 ; Gal. cZeaix = lacerta.
Dragons are akin to snakes, hence the ' multitudo serpentum cum
magno dracone,' Greg. Tur. 10, 1 ; conf. snake-charming and the
old dragon in Lucian's Philops. c. 12. Dragons worshipped by
the Esths, Adam. Brem. (Pertz 9, 374) ; portrayed on bronze
kettles, Lisch in Meckl. jrb. 7, 35—38, 14, 326—330, interpr. by
Giesebercht, Bait. stud. 11, 50-1. A dragon is called ormr inn
frani, Seem. 173'\ 189''; MHG. tievels bote, Wigal. a080, tievels
frut 6443 (in 6453 rather the giantess). The hvit-ormlivea under
the roots of the oak, Dyb. '45, p. 78 ; but they like best to lie on
gold, which is therefore called linnar logi, S^m. 181"; the dragon
that brings you money behaves like a homesprite (p. 511 ? 1020).
The dragon's fire- spitting may have arisen from confounding the
kindred notions of fire and poison, Miillenh. in Hpt's Ztschr. 7,
428. A Welsh dragon story in Peredur, Villem. Contes 2, 193.
Like snakes and toads, these 'worms' also carry stones, but in
their belly, and so many that you could build half a tower with
them, Dietr. u. ges. 300. The dragon lives 90 years in the
ground, 90 in the limetree, and 90 more in the desert. Van den
Bergh p. 73 ; these stages of development were evid. suggested
by the changes of the caterpillar and butterfly.
p. 690.] Dragons are hated : ' leicfari enn manni hverjom enn
frdni ormr med firom,' Seem. 85" with the note : ' vermes, in
Speculo regali, vocantur leiffendi, odia, quasi res detestabiles.'
Therefore heroes make war upon them : Apis comes to Argos,
and slays the dragon's brood, yl^sch. Suppl. 262 — 7. There are
ways of guarding against them, and of killing them : bldsvorm in
Mors is a venom-spitting worm ; he can blow through seven
church walls, but not through knitted stockings, Molb. Dial. lex.
43. Again : ' fijr att en orm med sakerhet skall kunua dodas,
ritas forst kring honom en ring med drs-ganimal hassel-kjdpp,
innan han sliis,' Kiiilf. Coats of mail are hardened in dragon's
blood: gehert in traken bluote, Ecke 24; ganz al umbe den rant
1494 TREES AND ANIMALS.
schilt gemacliet von gold uud drachenbluot, Wigam. 2105 ; swert
gehert in drachenbluot, Dracheak. 1], It is said of Alexander:
* gebeizet was sin brunie in eines wurmes bluote, Jiurnen was siu
veste/ Diem. 209. Massm. 1300 seq. Another sword tempered
in dragon's blood, DV. 1, 265. Sigur-5r, after eating Fdfui's
heart, understood the language of birds ; Gudrun had eaten some
too, Sasm. 211; conf. ' quin et inesse serpenti remedia multa
creduntur . . . ut possint avium sermones intelligi,' Pliny
29, 4 (Suppl. to 638).
p. 691.] In Serv. also smuk, serpentis genus, Boh. smy'kati,
serpere, ON. smiuga ; Syrian, zmey, snake, Gabelentz p. 8.
Fishes too deserve attention : Athen. 3, 30-5-6 speaks of a lepo'i
lxOv<:, they were beasts of Artemis and Hecate 3, 194; conf.
Berhta's herrings (p. 273).
p. 692.] For chafer there is even an Egyp. cheper ; OHG.
chwdt-chever (dung-beetle), scarabaeus, Graff 4, 378, suu-chever,
brucus, N. 104, 34; Westerw. mai-A7eter, Ravensb. eckern-
schdfer ; AS. cynges caferfun, aula regia, ^Ifr. Homil. 122.
Kevertinge-huvg and Sceverlinge-hurg, Hpt's Ztschr. 7, 559 ; ' pre-
dium chdver-loch' (loh ?), MB. 8, 405. 500 (yr 1160), Miodie
kefer-loh' 8, 516, AS. ceafor-ledJi, Kemble nos. 570. 10S8. Conf.
OHG. muggi-stat, Graff 2, 654; brem-garten, brem-stall, Schm.
1, 258; bre-garten = kitchen-garden, says Hofer 1, 113; Pre-
garten, a place in Styria, Rauch 2, 191. The other term ivibel
occurs in the adjs. wihel-val, wihel-var, pale. Herb. 6880. 12867,
A Welsh giviheden, musca, gwiblo, to fly^ swarm. KdvOapo^
KOTTpov acpacpav "TroDjaa^, ^sop. Fur. 223. ^lian. Hist. anim.
10, 15. Arist. Hist. anim. 5, 19 (conf. Lucian 8, 428). The
Cod. Exon. 426, 11 has : 'is ]?aes go7'es sunu gonge hrasdra, ]?one
we wifel wordum nemnab ; ' in the same way bees are supposed
to spring from putrefaction (p. 696), flies from the devil's rotting
tongue, Walach. milrch. 285; and chuleih, scarabaeus, horse-
beetle, kielecke or stagbeetle (Schm. 2, 269) seems to have arisen
out of clnw-leiJi, and to rest on a belief about the beetle's origin
(from cow-dung?), Gramm. 2, 503; conf. scin-leih, monstrum.
p. 693.] The lucanus cervus (conf. H. Miiller's Griechenth.
446) is in Finn, tammihdrkd, oak-ox, Serv. yelen, cervus volans,
Engl, sfa^-beetle, stag-^x, Fr. escarbot, Swiss gueger,. cerambyx,
ho\z-bock, {e\xev-buck, Staid. 1, 445; feuer-kdfer in the Harz,
ANIMALS. 1495
where tliey wrap him in moss, letting the horns stick out, and
strike at liim bhndfold one after the other (as elsewhere at the
cock) ; whoever hits him, takes him home (and has luck, or some
honour by it ?). ON. has also torcf-yjill, Droplaug. saga p. 10 :
tio synder siigas forlatas (ten sins forgiven) den som vander om
en pa rijgg lUjgande tordyfvel, Runa '44, p. 8 ; conf. an Irish tale
of the daol, Conan 124, and Schiefner on tarwas pp. 4. 5. The
Finn, turila, turilas denotes a voracious insect that spoils fruit
and grass, either melolontha or gryllus migratorius, says Renvall;
but the same word means giant, conf. our heimo. Any one that
sees the iverii, mole-cricket, shall get off his horse to kill it, for
it nibbles away the roots of the corn ; to him that does so, the
farmer owes a loaf of bread. The AS. eord'-ceaforas = iQ,\xv\, i.e.
scarabsei terrestres, was doubtless modelled on the passage in
Pliny.
p. 693 n.] Hung, cserehogdr, maybug, lit. oak-chafer, oak-
worm ; Pol. chrab^jSzcz, chrzi;j.szcz. Boh. magowy chraust, Russ.
sipli, O. SI. sipl, Dobrowsky Inst. 271. Prov. bertals, bertaus,
Mahn p. 59. Finn, lehtimato, leaf-worm, melolontha, Swed.
lofmatk. Osnabr. eckel-tiewe, Lyra 23, also eik-scliawe, Miinsterl.
ecker-tiefe, Ravensb. eckern-i'c/ia/e/'; Mark. Pom. zebreJmke ;
Swiss bugareje, Staid. 1, 239. Walloon: halowe, abalowe, hiese a
balowe = hanneton, fr. baloier = voltiger, and bizer, OHG. pison ;
pisewurm = oestrum. Finn, urolainen, a large beetle, uros = viv,
heros, Serv. ttros/t = picus, heros. Chafers carry a mirror about
them : children in the Wetterau hold a cockchafer in their hands,
and sing, ' Mennche, weibche, weis' mer emol (do show me) dein
spigelche ! ' the outspread wings ? The elben are chafers, chry-
salids, butterflies, spirits and holden (conf. pp. 1073-4. 1155-6).
The hobold sits in the box in the shape of a beetle or humblebee,
Sommer 33-4. 171-2. Panzer 2, 173. Rochholz 2, 238-9; the
Dan. skrukke-iro^tZ is an insect too, but a wingless one. The
Pentam. 3, 5 tells of a faij that plays with a sweetly humming
chafer (scarafone).
p. 695.] The coccinella, Ind. Indragopa, Indra's cowherd,
Bopp 40\ Schiefn. on tarwas p. 5; Finn, lennhihdinen, which.
sometimes means the beautiful hero Lemmenkiiinen ; Engl.
God'lmiglity's cow, Barnes ; siinnenhind, sun's child, Schiitze 4,
225 ; Austr. souneitkidbt'l, sun's calf. Goldwivil, cicindela, Diut.
1496 TREES AND ANIMALS.
2, 94. Boh. sluvecko (little sun), shinecnice, coccinella, also linJca,
Pol. stonJia. Serv. hahe and mara, Mary ; the girls set it on
their finger, and repeat a rhyme, Vuk p. 9''. Lith. deivo yautis,
God's ox, God's birdie ; so the glowworm is with us liehe Gotts
lammje, Alb. Schott, the dragonfly wiser liehen frauen rossel,
horsie, Gadespferd, God's horse, Schiltze 2, 6, but also DeviVf^
horse, veedle and hnirpin (p. 1029), Staid. 1, 276, and eye-shooter
1, 119 j Finn, tuonen koira, death's dog. Boh. liadt hlava, snake's
head. The butterfly, Gael, eunan-de, bird of God, Ir, Gael.
dealan-de and Gael, teine-de, both fire of God, Ir. anaman-de,
anima Dei ; conf. Swed. lairing-sjal, old woman's soul, Ihre 2,
529 (see p. 829). Arm. halafen, malafen, melven ; bahifenniJc
done, petit papillou de Dieu. A butterfly-song of, Hanoverian
Wendland sounds like the ladybird-song : ' Bottervdgel, sott di,
Vader unu moder ropt di, Mul unn nese blott di ', thy mouth
and nose are bleeding ; otherwise ' Mid scltonlie, 'midscJionke, sott
di,' etc. A children's song at Liiben calls the butterfly ketelboter,
kettle-mender, Firmen. 3,480.
p. 697.] Bees live among men, and the joys and sorrows of
the family are duly reported to the beehives. Bosquet 217, esp.
the death of the master, 'if you wouldn't have all your hives
waste away within year and day ' they say in Miinsterland. The
same thing in Wilts, Berks and Sui-rey. Bees foretell the future
to man (p. 1136) : a bumblebee in the box gives notice of spring,
Panzer 2, 173. 'Apes furtivae ' do not thrive, Pliny 19, 7, 37.
Bosq. 217. Their home is carefully prepared: ' istud vas facte
et bona herba linivimus,' Acta Bened. sec. 2, p. 133. They have
come down from the golden age, Leo's Malb. gl. 1, 119. Ssk.
names for the bee are madJni-pa, madhu-hara, madhu-Uh, honey-
drinker, -maker, -licker; Abrah. a S. Clara calls them mett-
sicderl, mead-boilers, Schm. 1, 165. (Kl. schr. 2, 369). Gr.
av6r]8(ii)i>, flower-eater; but sbe drinks water too, ace. to a law-
phrase in the Weisthiimer; conf. 'die bin netzen,' to water the
bees, Fischart's Gesch. kl. 87". A pretty name is ' pini-suga
(bee-suck) = thymus,' i.e. heath. Finn. mehilaishanerva = c\mo-
podium vulg. A queen-bee settles on the lips of a favoured
person, Sv. folks. 1, 78. Their origin is miraculous: ' diu pie
ist maget, wird ilne hileichiu dine geborn,' the bee is maiden,
born without nuptial doings, Predigten hrsg. v. Kelle 40. 'Der
ANIMALS. 1497
Veldtbau/ Strasbg 1556, bk 15 cap. 1 relates after Varro de R.
R. 2, 5 how bees spring out of the decaying body of a dead bull.
Miklosich brings both h'tchela, pclielu^ apis, and byk = taurus,
under boukati = mugire (the hum of the bee?). The Gl. Salom.
make wasps come from the rotten flesh of asses, drones from that
of mules, hornets from that of horses, and bees from that of calves,
conf. Diut. 2, 194 : i'TTTro? ippiiJbevo<i ac^rjKwv <y6V€ai<; iari, Lessing
9, 146 fr. Aelian 1, 28 ; and bees proceed from the carcase of
the lion slain by Samson, Judg. 14, 8. An account of the genera-
tion of hornet and bee in Schroter p. 136. Peterson, p. 55. In
the Walach. Miirch. 284 the white bee turns black. As the
bee in Germ, weaves (wift, wabe), in Lith. she seics (pri-silti) :
' bittes daug pri-suwo,' the bees have stitched a good piece on.
Bees build: evda ridac^coacrovcri fMeXicnraL, Od. 13, 106; they
build a wax palace, Stier's Volksm. 24. On the church wall at
Folsbach was carved a hummel-nest, because the people had
carted stones to it as diligently as the bumblebee gathers honey,
Panz. Beitr. 2, 173. A man in Elsass having stolen the Host
and thrown it in a field of standing corn, it hung balanced on
three stalks, and bees came and built their waben (combs) round
it, and over it was reared a chapel, that of the Three Ears ; conf.
Hpt's Ztschr. 7, 533. Predigermilrch. 10, 12. Boyes Rodolphi
de H. p. 257. In Cses. Heisterb. 9, 8 the bees themselves build
a chapel over the Hostie.
In Virgil's Georg. 4, 68. 75. 106 the sovereign of the bees is
called rex, and 4, 4. 88 dux, ductor ; ' einen filrsten (prince) hant
bien,^ MS. 1, 84^; 'volgheden, alse haren coninc doen die bien,'
Maerl. 3, 343; ' alsam diu bin zuo den karn mit froiden valient,
ob ir rehter wtsel (var. wiset) drinne si,' MS. 2, 3^^; Flem. ' konliKj
der bien,' Hpt. 7, 533 ; Hennebg. ' der Juidherr, der weisel,'
Bruckner. Cherkess psJieh, prince, Klemm 4, 18. The Samogits
allowed bees a god of their own, Babilos, and a goddess, Austheia,
Lasicz 48. On the other hand, the Vita S. Galli (Pertz 2, 7)
says : in moduiu parvissimae mairis apis, conf. mater aviorum
(p. 1242); hienen-inidter , Haltrich 121. Their honey is not
everywhere sweet : to ^ap jxeXt iv airaat, Toi<i Tpa7re^ovvTO<;
X^copioi'i TTLKpov ylveTUL, Procop. 2, 461; fi^eXi Uovtlkov iriKpov
ear I, aal ar}Ze<i, Dio Chrysost. Or. 9 (ed. Reiske 1, 289. 290).
The devil appears as a/y, so does Loki (p. 999). Spiders are
1498 SKY AND STARS.
akin to dwarfs (p. 471). Out of all herbs the bee sucks sweetness,
the spider poison. Yet may the spider be of good omen too ;
thus the kind enchantress climbs to the ceiling a spider, and
drops down a woman, Arnim's March. 1, 52-7 ; conf. lack-spinner
(p. 1136). Cobwebs fluttering on tlie ceiling betoken luck and
a wedding, Lisch 5, 88 ; conf. the fortune-telling spider's head
(Suppl. to 380 end). Lastly consider the myth of Minerva and
Arachne.
CHAPTER XXII.
SKY AND STARS.
p. 700.] Himmel comes from hima = tego; the root appears
without suffix in O.Swed. himi-rike; Bopp again would derive it
from kam = splendere, Gl. 168'', but this kam in Gl. 6b^ means
amai-e, which is more likely to have had the orig. sense of shelter,
cover; and OHG. himil already included the meaning laquear,
lacunar. AS. ' scop heofon to Jirofe/ and hrof is roof ; ' so himil
thehit thaz lant,' 0. ii. 7, 4 ; ' mit dem himel was ich hedacht,'
bethatched, Tragemund. We still say ' the sky is my decke
(ceiling, coverlid), the earth my bed,' or ' the sky is my hat,' as
the ON, calls it ' foldar hattr/ earth's hat. The sky is a vault,
hence ' under heofones Jnoealf/ Beow. 1146. It may burst open :
' ich wande der himel ivaere enzwei,' in-two, when it thundered,
Dietr. Drach. 122\ 143* (on the comparison of heaven to the roof
of the mouth, see Hpt's Ztschr. 6, 541). A variation of the idea
in the ON. ' und himin-skautom,' under the skirts of heaven.
Sgem. 173''. Norweg. hilma-leife, Mmna-leite = horhon, Germ.
kimm, kirn ming. After death we may go to himmel (not heven) ;
but the sun, moon and stars in L. Saxony stand in Jieven (not
liiiiimel) ; hevcn-scher, scudding clouds, Brem. Ndrs. wtb. 4, 645.
Heven seems more the aether, the * radur, rodor ' of next paragraph.
In Austria they call heaven blo-landl, Blue-shire ; and OHG. iijlih
= Olympus, supernum.
OS. radur, AS. rodor (uorS-rodor, Cod. Exon. 178, 33) can
hardly be conn, with Ssk. rodas, coclum et terra, Bopp 295''.
Does the (perh. kindred) word dlf-rod'ull, m.. Seem. 37", mean the
SKY AND STARS. 1499
moon ? With AS. sceld-byrig counecfc another expression of
Caedmon's, 182, 22 : dceg-scealdes hleo, day-shield's (?) roof.
p. 701.] Ssk. tard, i., Zend, star, Gr. da-Ttjp, Lat. sfella fr.
sterna, is expl. by Bopp, Vocal. 179 as that which is strewn over
the sky ; by Benfey 1, 661 as that which strews its beams, from
root stri. With sjdds, Pott 1, 127 compares Lith. swidus, shin-
ing, and (TiSrjpo^. It belongs more likely to sido, consido, as
perhaps even stella and star are conn, with sta, stand ; conf. stal-
baum, and ' er (Got) sitzet uf den hirnel-s^e/yi ' rhy, zeln, weln,
MSH. 2, 236^ MS. 2, ](jQ'>. In Vermland, timgel = star,
Alraqv. 391*. Helsiugl. 403=^; in Angermanland, tongel=mane,
Almqv. 307''. In several languages, flame is called tongue, be-
cause it licks; in Irish the stars are rhiri, which answers to the
Gael. roinn = tip. In Fundgr. I, 145 a constellation is called
lieht-vaz, lamp.
The OHG. girusti of the stars agrees with AS. hyrste gerun,
rodores tungel, Caedm. 132, 7; 'each star sat in his own little
chair,' KM. 31, 138; 'when it thunders, you're afraid a iron will
tumble out of heaven,^ Garg. ISP; the Xa/xTrpa Tpdire^a rov
rfKiov, sun's bright table, Aesop 350. The sun has a tent :
* undir roSuls tialdi,' Hervar. s. p. 438 (conf. Psalm 19, 4). The
stars are considered sons and daughters : ' da mohten jungiu
siinnelin walisen uz sim liehten schin,' little suns grow out of,
Wh. 254, 5 (p. 703 end) ; 'eina dottur berr alf-roSull,' moon (?) has
a daughter. Seem. 37". In Lett, songs the stars are sanies meitas,
sun's girls, deeva deli, sons of God, Biittner nos. 15. 18 (1842).
p. 7u3.] The sun is ' der iverlde schin,' MS. 1, oV ; ' dev
herschein,' Fromm. Mundart. 4, 98. 113 (but see Suppl. to 731) :
se cecfela gleam, Cod. Exon. 178, 31; beorht bedcen Godes, Beow.
1134; sMnandi god', Saem. 45*. 195*; liedd'o-sigel, sol e mari
progrediens. Cod. Exon. 486, 17 (conf. p. 223). Three suns are
spoken of in Nialss. c. 131 end : til ]?ess er priar sSlir eru a£
himni. 0. Miiller thinks sol and //A,io? come fr. one fundam.
form Savelios, see Schmidt's Ztschr. 2, 124 (Kl. schr. 3, 120) ;
Etr. usil, Sab. ausel. Bopp's Comp. Gram. 42, 1318-9 derives
the Zend, hvare and Ssk. silra, surya, sun, fr. svar, svarga =
sky ; is Suryas the same word as 7]Xlo<; (for afij\io<;) and sol ?
(Pref. liv., GDS. 301). We might also conn, the Goth, sduil with
sauls = columna (Kl. schr. 3, 120). The sun is descr. as a
1500 SKY AND STARS.
wli eel in Ksi'chr. 80 ; daz rat der sunnen, Mysfc. 2, 180. Hvel,
hweol is also the spinning-wheel, and in Finn, the sun is called
God's spindle, Kalev. 32, 20 (its usual name is paivii, sol and
dies, but also aurinko) ; couf. the constell. Frejja's-spindle,
and Tertullian's pectines solis, GDS. 107. Before the sun there
stands a shield ; if it fall, it will set mountain and sea ablaze :
Svalr heitir, hann stendi* solo for,
scioldr scinanda go's! ;
biorg oc brim ec veit at brenna scolo,
ef hann fellr i fra. Seem. 45^ 195\
Ennius (in Vani-o 7, 73) calls the sun caeli clipeus, and the notion
is Slavic too, Hanusch 256. On the sun as an eije, conf. Kuhn
(in Hofer 1, 150), Passow sub vv. 6fj,/j,a, 6(f)6a\iJi6<;. Li solaus
(|ui tout aguete. Rose 1550. The sun^s eye hidden in the well
seems to be referred to in such names as Sunnehninno near
Uiisseldorf, Lacombl. 1, no. 68 (yr 874) ; Sonnenhrunne, Mone's
Anz. 6, 227; Sunnehruiinen, Soiinehorn in Saxe Gotha, Dronke's
Trad. Fuld. pp. 42. 61 ; Sanneborn, Landau's Hessengau 181 ;
Si)mhorn near Gelnhausen ; Sunnohrunnon, Werden's Reg. 236,
and ougenhrunne 6,230; conf. Forstemann 2, 1336. To AS.
ivnldres gim, heofones gim, Cod. Exon. 174, 30, corresp. the Ssk.
diei dorainus, diei gemma = sol, Bopp 27*. Other AS. terms are :
t'olca friffcandel, Caedm. 153, 15, lieofoncandel 181, 34; rodores
nindel, 'Beow. 3143, woruldcandel 3926; wyncandel. Cod. Exon.
174,31.
p. 704.] The Letts regard the sun and moon as sister and
brother, Bergm. 120; in Dalecarlia the moon is called unkarsol,
Almqv. 261 (is not that Lappish, the junkare's sun ?). Goth.
mena, OHG. mano, AS. mona, ON. mdni, all masc. ; Carinth.
inonef, Lexer's Kilrnt. wtb. Yet also: ' diu wae?i.iu beglimet,'
V". Gelouben 118 (glimo, gleimo, Graff 4, 289) ; diu maeninne,
MF. 122, 4; diu mdninne, Diemer 341, 22. 343, 11. 342, 27;
'der sun (siinne) und diu maeninne,' Karaj. 47,8 (Ksrchr. 85-
90). MHG. diu sunne, Hpt 8, 544. Diemer 384, 6; in RoUenh.
' der harte mond, die liebe sonu.' The Angevins on the contrary
called ' le soleil seigneur, et la lune dame,' Bodin's Rech. sur
I'Anjou 1, 86; so in Ksrchr. 3754 ' der herre' seems to mean the
sun, but in contrad. to n. 3756. The forester kneels to sun,
SKY AND STARS. 1501
moo7i and God, Baader iii. 21 ; ' the ivorship'd sun,' Rom. and Jul.
i. 1. Men praj-ed towards the 8\in, N.Pr. prov. bl. 1, 300; they
salute him (pp. 737. 749)^ esp. when rising: 6 8e ela-rijKeL /J-ixpi'
e&j? iyevero Kal ijXto'i dvea-^ev eirena w-^eTO ainoov, 7rpocrev^d/j,€vo<;
To5 7)\i(p, Plato^s Symp. 220. A feast of the sun was held in
Dauphine_, Champoll. Dial. p. 11. On the Tartar worship of the
suUj see K. Schlcizer 32-3. Among Tunguses an accused man
has to walk toward the sun, brandishing a knife, and crying :
' If I am guilty, may the sun send sickness to rage in my bowels
like this knife \' Klemm 3, 68. Serv. ^ tako mi suntza !' Ranke
p. 59. We still say, when the sun shines warm, ' he means well
by us,' Felsenb. 4, 241. The Moon is called in Ssk. nisapati,
noctis dominus, or naxtresa, tdrdpati, stellarum dominus; in Pol.
ksiehjc, lord of night, and he is shepherd of the stars (Suppl. to
722). The moon is invoked against anger : 'heiptom seal mdna
live&ia, S^em. 27^'; and is asked for riches. With the German's
naive prayer to the moon to ' make his money more,' conf. a
Swed. one in Wieselgr. 431. Dyb. Runa '44, p. 125, and the
' monjochtroger,' Wolf's Ztschr. 2, 60. To avert the moon's
evil influence, the Bretons cry to her, ' tu nous ti'ouves bien,
laisse-nous bien ! ' When she rises, they kneel down and say a
pater and ave, Cambry 3, 35.
p. 705.] The sun and moon have gods assigned them : Bac-
chus is sol, Ceres luna, Macrob. Sat. 1, 18. Vii'g. Geo. 1, 5.
Ace. to F. Magnuseu, Freyr is sol, Freyja luna ; and four names
of Freyja, ' Mardoll, Horn, Gefn, Syr,' or ' Siofu, Lofn, Vor,
Syn' are the moon's phases. Lex. myth. 357-9. Christ is often
likened to the sun, Mary to the moon. Our saying, that 'die
Sonne scheint, der mond greint,' is old : M.Neth. ' seder dat die
maen gren,' Potter 2, 104; MHG. ' diu sunne beschinet, diu
maenin hegltmet,' V. Gelouben 118 (Suppl. to 704).
p. 707.] In Pohjola, sun and moon get stolen; the sun is
delivered fr. captivity by Perkun's hammer, N. Pr. prov. bl. 1,
299. Kl. schr. 2, 84. 98 ; conf. ' donee auferetur luna,' Ps. 72, 7.
In eclipses the demon Rahus threatens the sun and moon, Kuhn
in Hofer 1, 149. Holtzm. Ind. s. 3, 151 ; a dragon tries to
swallow the moon, Cass, heisterb. 3, 35, yr 1225 (Kaufm. p. 55) ;
the Swed. sol-ulf is Dan. sol-ulv, Molb. Dial. p. 533. But the
sun may withdraw his light in grief or in anger :
VOL. IV. Q
1502 SKY AND STARS.
Sunna irhalg sih (was indignant) thrato suslichero dato (deeds),
ni liaz si sehan worolt-thiot (-people) tliaz ira fronisga lioht,
Junterquam in thrati (disgust) thera armalicliun dati.
Otfried iv. 33, 1.
ioh harto tliaz irforahta. 0. iv. 33, J 4.
The sun hides his face before a great sorrow, e.g. at the death of
Christ, or that of Von Meran : ' ez moht diu liehte sunne ir schin
da von verlorn han,' Wigal. 8068. Hrab. Maurus in Wh. Miiller
pp. 159. 160. A fine descript. of a solar eclipse in Pindar, Frag.
74 Boeckh, 84 Bergk. On superstit. practices at the eclipse of
989, Thietmar of Mersebg says 4, 10: * sed cunctis persuadeo
Christicolis, ut veraciter credant, hoc non aliqua malarum incan-
tatione mulieriim vel esu fieri, vel liuic aliquo modo seculariter
adjuvari posse.'
The deemon that dogs the moon is called by the Finns capeet ;
the capeen try to eat her up, Hiiirn p. 37-9; Juslen has ' capet,
eclipsis lunae.' Now Renvall sub v. havet, gen. kapeen, pi.
kapeet, gives only the meanings 'daemon, genius,' conf. Peterson
p. 31 ; but sub v. kuumet he has ' moonlight, genius myth, lunae
inimicus.' Compare that ' deducere lunam et sidera tentat '
(Suppl. to 1089 end), to which is added: ' Et faceret si non aera
repulsa sonent,' TibuU. i. 8, 21 ; aera verberent, Martial 12, 57;
cum aeris crepitu, qualis in defedu lunae silenti nocte ciei^i solet,
Livy 26, 5; conf. Plutarch 4, 1155.
In lunar eclipses the Ossets shoot at the r^ioon, believing that a
malignant monster flying in the air is the cause; and they go on
firing till the eclipse is over, Kohl's S. Russia 1, 305 ; conf. the
legend in Cses. heisterb. Horn. 3, 35 (Mainzer's Ztschr. 1, 233).
p. 709.] The chamje of moon is called ' des manen wandelkere,'
Parz. 470, 7, ' d. m. wandeltac ' 483, 15, ' d. m. wandeP 491, 5.
The period of her shining is expr. by : So dem manen sin zit In
der naht herfiir git,' Er. 1773. By new moon we mean the true
conjunction of sun and moon ; but the Greeks reckoned the
vovfjLTjvLa from their first seeing the young moon at sunset, there-
fore some time afoer conjunction, K. F. Hermann's Gottesd.
alterth. p. 226. Full moon is reckoned in with the 'afbraken
maan ' [i.e. bruch, wane], Goldschm. Oldenb. volksmed. 144.
OHG. man 6t-feiig Ida = ncomema,j calendae, Graff 3, 415, conf.
SKY AND STAES. 1503
fengari p. 701 n. ; anafang mdnodis, N. 80, 5; MHG. eiu niuwer
mane hat nach wunsche sich gestalt, er hat gp-vangen harte wer-
decliche/ begun most worthily, MS. 2, 99*. Welsh hlaeii-newijdd,
first of the new. The Esths hail the new moon with: 'Moon, get
old, let me keep young!' Bocler's Ehsten 143. Full moon:
ein vollei' mdne, MS. 2, 83"; hoifijlde, Molb. Dial, lexic. 'Nova
luna est cor?i,y<f<T, unde plena rotunda est,' N. Boiith. 171; from
the moon's horns it was but a step to the moon's cow, Pott 2, 252.
The oath of the Fehm-court (RA. 51) has: ' helen und hoden
(conceal) vor sunne, vor mane, vor alle wester-mane ' ; what means
this last word ? The sun is imagined standing in the east, the
moon in the west : ' osten for sol, og vesten for viaane/ Asb. og
Moe 2, 6 seq.
p. 711.] Taga blod emellan (let blood betw.) nij och nedan,
Folks. 1, 111. Swed. nedmorlc is the Gr. vv^ aKOTOfirjVLo^, Od.
14, 457. Superstitions about ned and ny, ned-axel and ny-tiind-
ning, Eaaf 110-6. In Dalecarlia, new moon is called dcdcand,
Alraqv. 262^; in the Edda, halfraoou is 'inn shard'l mdni/ Saem.
134'', as indeed Perkuns chops the moon in two, Rliesa 92. 192.
The Scand. ny is MHG. daz niu ; thus Diemer 311, 22 : 'also si
an daz niu gat, und iewederen (each) halben-ein horn hat' ; then
342, 27 : ' diu maninne gat nilit ze sedele, an deme nut noch an
deme ivedele' ; but again 341, 21 : 'diu maninne chriimp wirt
unde chleine.' A statute of Saalfeld, like that of Miilhausen, says
(Walch 1, 14) : ' wer da mit uns hierinne in der stat sitzet niiive
unde wedil ( = a month), u. kouft u, verkouft.' ' Neu u. voUe des
monds,' Ettn. Unw. doctor 435 ; ' so hat Luna zwei angesicht,
das ein gen New u. Abuew gricht,' Thurueisser's Archidox. 147 ;
' vollmond, hruch oder vollschein,' Franz. Simpl. 2, 301.
Waxing and waning are ' ivahsen unde swinen,' Barl. 241, 24 ;
M. Netli. ' wassen ende wanen,' Rose 4038, conf. p. 709 n. [and
Engl, wan, wane, want, wanhope]. An Ind. myth of the waxing
and waning moon in Holtzm. 1, 5 — 8. KM.^ 3, 401. The moon
changes about so, his mother canH cut out a coat to fit him, KM.^
3, 347. Plut. in Conviv. sept. sap. Aesop. Fur. 396. Corais
325. Garg. 135\
p. 712.] Is wedel akin to Ssk. OT(i/tu = luna? Bopp 321''.
Passages quoted in preced. note contrast it with new moon; so
* holter im icadel gehouwen,' Ilpt's Ztsclir. 3, 90; but 'a hole in
1504 SKY AND STARS.
his schedel (skull) hewn in had wedd,' Uhl. p. 658. Ambras. 152.
On wedel, good and bad wedeb and wedeln to wag, see Lilienci'on
in Hpt 6, 3G3-4-8. Kuhn's Ztsclir. 2, 131. TF6ttZaZ = hysopes,
fasciculus hysopi, Diut. 1^ 494*.
p. 715.] The reverse of what Caesar says about the Germans
(de B. Gall. 1, 50) is told by Pausauias i. 28, 4 of tbe Lacedae-
monians, who would only fight at full-moon. Silver and gold are
brought out at newen mon, Sup. G. 108. ' Quaedam faciunda in
agris potius crescente luna quam senescente ; quaedam contra,
quae raetas, ut frumenta et caeduam silvam. Ego ista etiam,
inquit Agrasius, non solum in ovibus tondendis, sed in meo capillo
a patre acceptum servo, ne decrescente luna tondens calvus fiam,'
Varro RR. 1, 37. Moonlight makes rotten, and bairel hoops cut
by it will rot sooner, Athen. 3, 7 ; worms get into wood not
rightly hewn : ' holzer die man nit zu rechter zeit des mons und
mouat gehauen hat,^ Petr. Mihi 108^^; 'si howent raif {they cut
hoops, the rascally coopers) an dem niwen man,^ Teufelsnetz
11127; elder to be cut by waxing or waning moon, Gotthelf's
Schuldb. 14 ; more food taken, or less, ace. to the moon,
Bopp^s Gl. 122''. Without moonlight, herbs lack scent and
flavour, Holtzm. Ind. s. 1, 6. 8 ; ' tes mdnen ton ist anagenne,
unde same saphes unde marges' [Moon's dew is regeneration,
the seed of sap and marrow ?J, N. Cap. 25. Drink out of a jug
that the moon shines into, and you'll be moonstruck [lunatic,
sleep-walker ? ], Stelzhamer 47.
p. 720.] The moon's spots are also desor. as a stag, Hitzig's
Philist. 283. In a Greenland story, while the Moon pursues his
sister the Sun, she dabs her sooty hands over his face ; hence the
spots, Klemm 2, 314. The New Zealand view is, that they are
like a woman who sits plucking Gnatuh 4, 360. The Ranthum
people think the man in the moon is a giant, standing upright at
ebb-time, and stooping at flood, Miillenh. p. 360 ; but also in the
same neighbourhood he is a sheep-stealer or cabbage-thief, as in
Holland, no. 483 ; conf. the Wallachian story in Friedr. Miiller
no. 229, and the Westphalian in Woeste 40. In the Ukermark
he carries a bundle of pea-straw, Hpt's Ztschr. 4, 390 ; ' und
sprechend die laien, es §itz ain man mit ainer dorn-piird (thorn-
load) in dem monen,' Megenb. 65, 22. Ettner's Med. maulaffe
speaks of a bundle of wood to fire the moon with. ' Burno, nom
SKY AND STARS. 1505
d'un voleur, que les gens de la campagne prctendent efcre dans la
lune/ Grandgagnage 1, 8G. Ace. to Scbott, the Old-Chinese
tradition makes a man in the moon continually drive his axe into
the giant tree kuei, but the rifts close up again directly ; he
suffers for the sins he committed while an anchoret. At Wallen-
hausen in Swabia they used to ride races for the dorn-biischele :
three lads would start for the goal, the two foremost got prizes,
and the third had a bunch of thorns tied on his back. In Bavaria
the reapers leave a few ears standing, and dance round them,
singing :
O heiliga sanct Mdlia,
bescher (grant) ma a annasch gahr (year) meha
so vil korntla, so vil horntla,
so vil jihrla, so vil gute giihrla,
so vil koppla, so vil schcickla ;
schopp dich stadala, schopp dich stadala !
O heiliga sanct Mliha !
The stalks tied together represent St. Maha's stildala (stack),
which they stuffed full of ears; only we must observe, that in
Bavaria the moon is called md, not miiha, Panz. Beitr. 2, 217
(Suppl. to 157). The Kotar on p. 719 n. was a herdsman beloved
by the goddess Triglava, who put him in the moon. Finn.
IcLiutar =moou, Kalev. 22, 270, 26, 296 or moon-maiden, from
huu, moon, Est. Jcu, Morduin, hy ; and kuumet is the pursuer of
the moon, Peterson p. 31-3. In Brother Gheraert ed. Clarisse
p. 132 the man in the moon is called ludergehr ; conf. the Saxon
hero Liudeger in the Nibelungen, and Godeke^s Reinfried 90.
p. 720.] The sun dances at Easter (p. 291). The Indians say
the sun dances, and they in imitation salute him with dancing.
Lucian. de Saltat. cap. 17.
p. 722.] The stars are said to glister, twinkle, sparkle :
sternen glast, MS. 2, 5*^; ein sternen hlic, flash, Parz. 103, 28.
The morning stars break out, like fire : swenne der morgensterne
ie friieje ilf brast, MS. 2, S** ; an der sterren hrunste, burning,
Diut. 1, 352 ; sterre enhran u. schein, took fire and shone 1, 351 ;
conf. N. Cap. 97. The sinking, ' rushing down ' of stars is in
Grk aiaaeiv, Eurip. Iph. Aul. 9. In Hungary 280 native
names of stars have been collected, Wolf's Ztschr. 2, 160.
1506 SKY AND STARS.
Magyar Myth. 582 ; several names occur in Ossian, Alilwardt 2,
26b. 277. 3, 257. Arfvidss. 1, 149. 20G ; Armenian names ia
Dulaurier's Chronol. armen. ■'59, 1, 180-1. Stars were in-
•voked, as Hesperus in Bion 11 ; they were messengers of gods,
as Arcturus in the prol. to Plaut. Rudens ; they do errands for
lovers, Vuk no. 137. Stars are kind or liostlle: quaeritis et caelo
Phoenicum inventa sereno, quae sit stella homini commoda, quae-
que mala. Prop. iii. 21, 3; interpreting the stars is spoken of
in MS. 1, 189^; Prov. astrucs (astrosus) meant lucky, and mal-
astrucs dis-astrous ; 'her star is at the heat (brunst). . . .
till their stars have cooled down (versaust, done blustering)/ Ph.
V. Sittew. p. 611. Stars take part in a man's birth (p. 860) and
■death (p. 721). They have angels to wait on them, Tommaseo
1, 233. For the misdeed of Atreusj God changed the courses of
all the constellations, Plato's Polit. pp. 269. 271.
The stars are the moon's flock, she leads them to pasture,
Spee p. m. 163. 210. 227. A Serv. song, Vuk no. 200, says :
od sestritze zvezde preodnitza,
shto preodi preko vedra neba
kao pastir pred belim outzama.
What star is meant by jjreodnitza (percurrens), 'who walks
athwart the sky, as a shepherd before his white lambs ' ? conf.
no. 362 :
osu so nebo zvezdama,
i ravno polye outzama; *
i.e. heaven sows itself with stars, and the wide plain with lambs.
So in Pentam. 3, 5 (p. 310) : quanno esce la luna a pascere de
rosata le (jalinelle (Pleiades).
On shooting stars, see Humb. Kosmos 1, 393; they are called
stern -f drive (-furbish), Mone 8, 497; Austr. steam-raispn, clear-
ing the throat, stearn-schnaitzn, snuffing, Stelzh. 135 — 144;
Gael, dreug, dreag. A star falls from heaven into the maiden's
lap, Mullenh. p. 409 ; conf. ' non cadere in terram stellas et
sidera cernis ? ' Lucr. 2, 209. They are harbingers of war, of
dying, Klemm 2, 161 ; says the folksong : 'Over the Rhine three
stars did fly. Three daughters of a widow die,' Simro.ck no. 68.
A comet is ON. hala-stlarna, Ir. hoid-realt, tail-star, Ssk-
SKY AND STARS. 1507
dhilmaJcetu, fumi vexillum. Tlie Indians call the tail elephant's
tooth, the Chinese a broom, Kosmos 1, 106. In Procopius 1, 167
the star is ^i^lat, sword-shaped, or nrw'ywvLa^;, bearded. It fore-
tells misfortune; hence '^ we name it the dreadful scourge of God,'
zorn-rute, anger- rod, Lucae Chron. 249; 'et nunquam caelo
spectatum impune cometen,' Claud. B. Get. 243, criue vago 247.
p. 723.] The Greeks called Mercury 5'Tt\/3&)i/, Jupiter ^ae^wi',
Saturn ^aivwv, Venus t^&xr-^o^o? = Luci-fer, and Mars TIvp6ei<i,
five planets in all ; conf. Cic. de Nat. D. 2, 20 ; so the third day
of the week was Tlupoea, tlie fourth I!tl\/3q)v. -The evening
star was also called tier-stern, ' darumb daz die wilden tier dan
herfiir gent (wild beasts then go forth) auz iren walden und
holern,' Oberl. 1639. Similar is the Lith. zwerinne fr. zweris,
fera. Boh. zwjfetiiice, wild star, evening star ; conf. AS. swdna
steorra. Another Boh. name temnice, dim star, is like MHG,
tunkelsterne. Welsh gweno, evening star, Venus. The Lifch.
has also wahaninne, evening star, auszrinne, morning star, beside
zwerinne mazoijl for Mars, and zwerinne dideiji for Saturn.
The day star, ' der lichte tage-sterre' of Albr. v. Halb. (Haupt
11, 366), is Serv. d<initza, Boh. dennice, Russ. dennitza ; ' dev
hringe-tag ' in Scherfer's Grobian 75 is modelled on luci-fer.
Der morgensterne, swenne er uf gat, und in des luftes triiebe lut,
Iw. 627; der morgenstern frolockt reht, ob er brinne, Hatzl. 3*;
ik forneme des morgensternes slack, Upstand. 750 ; ' some say
the devil has taken the daystar captive, hence the cold and ill
weather,' Gutslaf's Wohhauda p. 265. The polar star, ON.
hiara-stiarna ; OHG. Jeite-sterre, loadstar, Graff 6, 723; MHG.
leite-sterne, Trist. 13660,^ also mer-sferne, stella maris, Griesh.
2, 13 ; catldlnn der flut in Oisian 2, 334 ; in 0. v. 17, 31 ' Polonan
then stetigon,' nom. Poloni? conf. polunoci [pure Slav, for mid-
night !] =septentriones, Graff 3, 334. The Lapp. /;'Ko/(.Z = palus
and Stella polaris, because it stands firm as a stake; Americ.
ichha chagatha, star that goes not, Klemm 2, 161.
p. 724.] Ace. to Seem. 76* it was Thorr, not OSinn, that threw
Thiassi's eyes into the sky. Theodosius was changed into a star,
Claud, de 3 cons. Hon. 172, de 4 cons. 428. John the Baptist's
. * Leyt-gestirn in the Wetterau (Hofer's D. urk. 60. Schmidt's Gesch. d. grossh.
Hessen 1, 241) is spelt in the Cod. Lauresh. 3128—30. 249. 250-2 Leit-kestre,
Leit-castre, Leiz-castro, and has therefore nothing to do with star.
1508 SKY AND STABS.
head was placed in the sky (p. 284-5), so was that of Rahu,
Holtzm. Ind. s. o, 151.
p. 725.] Ssk. rxds pi., the shiners (the 7 sages), rxas sing.,
the shiner = dpKTo<;. Indra's car is made of the seven sages ;
the constell. may also be called vdhanam, waggon, Kuhn in
Hofer 1, 159. 161. Holtzm. Ind. s. 1, 30. The Grt Bear repres.
the British Arthur (confounded with Arcturus), and the Lyre is
his harp, Davies's Mythol. p. 187. All the luminaries ride in
cars: ' luna rotigerae vagationis,' Kemble 5, 195 (yr. 931).
Charles wain is over the chimney, 1 Henry IV. 2, 1 ; der wagen
ist ob dem hus, Keisersb. Brosaml. 70® ; der himehrvagen schon
die deichsel riickwiirts drehet, Scherfer's Grobian ed. 1708, p. 72.
An O. Belg. riddle asks who it is that has to go round on the
Roodestraat all night in a coach without horses, and appears in
the morning: 'Bruno heeft een' koets ghemaekt Op vier wielen,
zonder peerden ; Bruno heeft een' koets ghemaekt. Die alleen
naer Brussel gaet j ' meaning the coach in the sky, Ann. de la
Soc. d'emul. de la Flandre occid. ■'42, 4, 3G8. Geticum plau-
strum, Claud, de B. Get. 247; and Alanus ab Insulis (d. 1202)
in his Anti-Claudian makes allegoincal females construct a
heavenly car, Cramer's Gesch. d. erzieh. p. 204. Festus sub v.
scptentriones, septem boves juncti. Varro 7, 74 : hoves et iemo.
Ov. Met. 10, 447. Ex Ponto iv. 10, 39 : plaustrum. Gl. slettst.
1, 2: Virgilias, sibinstirne ; and 6, 392. 479: Majae, Pliadas,
sibinstirnes. Ir. griogchan, a constell. ; Gael, grigirean, Charles
wain, otherw. crann, crannarain (p. 729 n.)j grigleaii, grigleaii
meanmnach, grloglaclian, Pleiades. Ir. camcheachta, plough,
ploughshare, seven stars of the wain. Finn, otava or otavainen,
ursa major, is distingu. fr. vdhd otava, ursa minor ; yet otava can
hardly belong to ohto (ursus). In Kalev. 28, 393-4 otavainen and
seitsentdhtinen (seven stars) are used as if synonymous, and both
have shoulders. The Lapp, sarw is both alces, elk, and . ursa
major; in Ostiak too the constell. is called los, elk (Klemm 3,
128), and has a head and tail. In Greenl. it is tuhto, reindeer,
Klemm 2, 314. Fabricius 504*^. In American, ^'c//^•a. si lachpo is
supposed to be an ermine with its hole, its head, feet and tail,
Klemm 2, 161. The Arabs call the two end stars of the bear's
tail mizar and benetnash, and the third, which is the pole of the
wain, aliotli; the remaining four make the axles.
SKY AND STARS. 1509
p. 727.] Orion's belt, Lat. jwjiila, jagidae: 'nee Jugulae,
neque Vesperugo, neque Vergiliae occidunt/ Plant. A. i. I, 119;
also ensis and ensifer, Forcell. sub v. ensis : ' nitidumqae Orionis
ensem, Ov. Met. 13, 294. In Westgutl. Frigge-rukken and
Jacobs staf ; OX. fiskikallar, E. Magn. Dag. tid. 105. ' Orion
constell. a rusticis vocatur haculus S. Petriy a quibusdam vero
tres Mariae,' Gl. Augiens. in Mone 8, 897; in Schleswig Muri-rok
and Peri-pik, Miillenh. no. 481. Finn. Kalevan miekka, Kalevae
ensis, also Vdindmoisen miekka or vikate (sithe), Schiefn. on Cas-
tren p. 329 ; Lapp. nialJ, nialla, which usually means taberna,
repositorium; in Greenl. the belt is named sicktuf, the bewildered,
being seal-hunters who lost their way, and were caught up and
set among the stars, Klemm 2, 314; conf. the Lappish legend
about the Pleiades, below.
p. 729.] Of the 7 Pleiads only six are ever seen, Humb.
Kosm. 3, 65; quae septem dici, sex tamen esse solent, Ov. Fast.
4, 171 (see p. 728 n.). AS. Gl. 'pliadas, sifansterri/ Oehler 359.
Fr. Vestoille 'poussiniere, Rabelais 1, 53 ; las couzigneiros, Diet.
Languedoc. 127. The Hung., beside fiastik, has hcteveny. In
Serv. march, pp. 15 and 87 appears a girl with the golden hen
and chickens, conf. Vuk no. 10 ; the Wallach. story tells of a gold
cluck-hen and jive chicks, Schott p. 242.^ Syryan. voykodzyun,
lit. night-star. The Lith. and Finn, notion of the constellation
being a sieve reminds me of Lucian's Timon 3, where the quak-
ing earth is compai^ed to a shaken sieve. The Pleiades are
called in Norweg. Lapp, nieid-gierreg, fr. nieid = virgo, and
gierreg = samling af en rets besiddere ; but in Swed. Lapp.
suttjenes rduko (Lindahl 40G. 443^'), i.e. fur in frost : the sky,
taking pity on a man whom his master had turned out of the
house in the depth of winter, covered him with this constellation
(F. Magn. in Dag. tider p. 103 gives tjokka = }iea.Yt, which Lin-
dahl has not under tsakke). Greenl. kellukturset, hounds baiting
a bear, Klemm 2, 314. Fabricius 188^^; conf. Welsh y twr tewdivs,
the close pack, i.e. Pleiades, and eburdrung (p. 727). The Amer.
Indians worship this constell., Klemm 2, 112. 153. 173.
Similar to the Lith. name for the Kids, viz. ' ploughman and
' The lost lamb is looked for at the morningstar, eveningstar, moon aud sun,
Lith. in Ehesa p. 2'J0-l-2 ; conf. p. 707-8, aud 'coming to the sun, and asking him,'
Hym. in Cerer. 64.
1510 SKY AND STARS.
oxen,' is the Serv. voluyara (fr. vol, ox ?), a star tliat ploughmen
know, for when it rises they look out for their oxen. Cassiopeia
is Lith. jostandis, no doubt fr. josta, girdle. The Hyades, AS.
raedgastrau. Lye: 'the five in the head of Taurus'; raedgaesnan,
Gl. Epin., redgaesrum, GI. Oehl. p. 336. The Lyre, Boh. haus-
licky na nebi, fiddle in the sky.
p. 73 L] The constellation of the Bear is made out from the
animaFs head, back and tail. A star with the shape of a child,
Pass. 24, 80 seq. ; conf. the sun as a spindle (Suppl. to 703 mid.).
Most natural of all was the making of stars out of beaming eyes
(p. 565-6-8), as in the story of Thiassi and the New Zealand one,
Klemm 4, 354-5. 388.
The northern lights (aurora borealis) are called heerhrand, heer-
schein, Frommann 4, 114 (Suppl. to 703 beg.) ; Swed. norr-sken,
Dan. nord-li/s ; Gael, firchlis, na fir cJdlse, the merry dancers,
Welsh 7/ goleuny gogleddol. Finn, the fox's fire ; conf. Gesta
Rom. c. 78, and note to Keller's Sept sages ccxx.
p. 734.] On names of the rainbow, see Pott in Aufr. and
Kuhn's Zts. 2, 414 seq. The ON. As-bru' is OS. Osna-brugga,
Massm. Egsterst. 34. Zeuss p. 11; regenhogen-hriicJce, Firmen.
2, 45, Ir. and Gael, hlogha hraoin, Carraigth. 54. The ON.
hruar-spordr, bridge's tail, is further illustr. by a MHG. sj^orten,
caudae vulpium, Griesh. 1, 125. 2, 42. The rainbow is called a
messenger in Fornm. sog. 9, 518: grarr vegQn-ho&l Hnikars st65
a grimmum Giindlar hinni |;egna. Pliny 24, 13 (69) : ' coelestis
arcus in fruticem innixus'; more plainly 12, 24 (52) : ' tradunt,
in quocunque frutice curvetur arcus coelestis, eandem quae sit
aspalathi suavitatem odoris existere, sed si in aspalatho, inenar-
rabilem quandam '; and 17, 5 (3) : ' tei'rae odor ... in quo loco
arcus coel. dejecerit capita sua.' Another superstition is, that a
treasure lies hidden at the foot of the rainbow, Panzer 1, 29.
Duller p. 35 cites the name ivetter-maal (county Guttenstein),
which I find nowhere else; regenhoi(m = his, Gl. Sletst. 39, 320.
Finn., beside taicaan-kaari, heaven's bow, has vesi-haarl, water
bow, TJkon-k., sateen-k., rain bow. To the Greenlander the rain-
bow is the hem of a god's garment, Klemm 2, 327. The Poles
have dfjjga, bow, corresp. to Puss. Serv. duga, but not in the
sense of iris, which they call tecza. The Lettic has .also deeva
yohsta, Bergm, p. 124, and the Lith. dangaus szlota, heaven's
DAY AND NIGHT. 1511
broom. Sclimeller 2, 19G has 'die khuel-blile, rainbow/ conf.
Iris, who gives her name to both rainbow and tiower (Peruuika,
Suppl. to 1216 n.). Ssk. Indvl telum, Bopp 43^ The Tartars
make a feast when the rainbow appears, Kurd Schlozer p. 11.
The Pohjan-daughter sits on the air-bow (ilman wempele), the
sky-bow (taiwon kaari), iveaving, Kalev. rune 3 beg. There also
sit the sun (Piiivatar) and moon (Kuutar), to Hsten to the song
of Waiuiimoinen 22, 17, spinning gold the while, till the spindles
drop out of their hands 26, 296. Ammian. Marcell. lib. xx., end :
'^ Et quoniam est signum permutationis aurae . . . igitur apud
poetas legimus saepe, Irim de coeTo m'dti, cum praeseutium rerum
verti necesse sit status.^
CHAPTER XXIir.
DAY AND NIGHT.
p. 737.] On the origin of r^fjuap, y'jfiepa, Bopp thinks differently,
see Gr. 505. With Dagr as a mythical person conf. Baldasg,
Swefda3g; of his son [or father] Dellingr it is said in Fornald.
sog. 1, 468 : 'uti fyri Dellings dyrum,^ under the open sky. The
Edda makes night precede and produce day, conf. ' uox ducere
diem videtur,' Tac. Germ. 11.
In spite of Benfey, the Ssk. nis and nakt seem to belong to
one root. In GDS. 905 I have traced our nacht to nahan. The
Ssk. rajani seems akin to Goth, riqis, Ir. reag, AS. racu (p. 813
end). Other words for night: Ir. oldhche, aidche, Zeuss 257,
Gael, oiche ; Finn, yd, Est. u, Hung, ej, Lapp, it/a, ya ; Basq.
gaiia, gaiiba, arraUa, zaroa. The Greek language has a separate
name, vvkto^ afjio\y6<;, for the last third of the night, when
dreams are true (p. 1146 mid.); [but also the first third, when
Hesperus shines, II. 22, 317].
p. 737.] Day and night are holy: r/o)? Sta, Od. 9, 151. 306;
mit Got und dem heiligcn tag, Hpt's Ztschr. 7, 536-7 ; so mir der
heilige dach ! 107,46. 109, 19; so mir Got u. dat he'ilge licht !
254, 19; so mir dat heilige licht! 57, 1. 105, 30; summer (so
mir) der dach, der uns alien geve licht! 14, 50. 119, 1. 69, 21 ;
God ind der gode dach 7, 41. 21, 40. 65, 55; so mir der gode
dach, so uch der g. d. ! 33, 39. 219_, 62; durch den gudeu dach
1512 DAT AND NIGHT.
69, 21. 196, 3. 312, 63; so mir der guote tac ! Ges. Abent. 3,
227 ; als mir lielf der g. t. ! 3, 243 ; dor dere van den goden dage.
Lane. 44948; bi Gode ende bi den goeden dage, Walew. 155;
Reinaert, coming out of his hole, ' quedde den sclionen dach',
Rein. 2332 ; ' Saint Jourdhny/ Theatre Fran9. 2, 47 ; qui parati
sunt diei maledicere, MB. 26, 9 (n. 1256), conf. 'we geschehe dir
(woe betide thee), Tac, daz du mich last bi liebe langer bliben
niht ! ' Walth. 88, 16. Of a piece with the above adjurations is
our ' as sure as the day stands in heaven ' ; OHG. theist giwis io
so dag, O. v. 3 2, 33; MHG. ich weiz ez warez als den tac, Trist.
6646; 'daz ist war so der tac,^T)iemer 78, 8.
p. 738.] Day appears as a personality independent of the sun:
'Awake the god of day,' Haml. 1, 1; ' hoer tag, den nieraan
bergen kan,^ Spiegel after Altsw. 191; quasi senex tabescit dies,
Plaut. Stich. V. 1, 8, conf. the Plautian phrase ' diem com-
burere ^ ; mit molten den tag austragen, Burc. Waldis 272^; eya,
tach, weres du veile, Haupt 1, 27; herre, wa is (how goes) der
tach ? Ea. 297, 18; ez was hohe uf der tach 300, 13 ; waz loizet
mir der tach (got to say against me), daz er niene wil komen? 335,
14; alt und junge wanden, daz von im der ander tac erschiue,
Parz. 228, 5.
Uchaisravas, the heavenly steed of day, emerges from the
ocean, Holtzm. Ind. s. 3, 138 — 140.
Hunc utinam nitidi Solis praenuntius ortum
afferat admisso Lucifer alhus eqno. Ov. Trist. iii. 5, 55.
'AvLKa Trep re ttot oapavov €Tpe)^ov tTnroi "
jio) Tciv pohoTra'yyv air ^ flKeavolo (j^epoirrat. Theocr. 2, 174.
The shining mane of day agrees with the ancient notion that
rays of light were hairs; Claudiau in Prob. et Olybr. 3 addresses
the sun :
Sparge diem meliore coma, crinemtjue rejyexi
blandius elato surgant temone jugales,
efflantes roseum frenis spumantibus ignem !
Compare too the expression Donnerstags-pferd, Thursday's horse.
p. 738.] The sun rises : er sol rann vj), Fornm. s. 8, 114.
Sv. folks. 1, 154. 240. Vilk. s. 310; rinnet nfe der sunne. Diem.
5, 28 ; errinnet 362, 26 ; der sunne von dir ist uz gerxinnen, MS.
1, 28*. Lith. ut'zteha saule, up flows the sun, fr. teketi; light
DAY AND NIGHT. 1513
also flows and melts asunder, conf. ' des tages in zeran' Wigam.
38-40. ' Morne, da diu sunue ufgdt, u. sicli iiber alle bergo lat/
Dietr. drach. 345''; swa si vor deui berge i(f(jat, MS. 1, 19o'',
conf. M. Netli. baren, ontpluken (Suppl, to 743) ; e din sunne
ufstige, climb up, Dietr. dr. 150^; dei suune aticht hervor, Soester-
felide (in Emmiugh.) 664; die sonne begonst^e risen, Rein. 1323;
li solauz est levez, et li jors essauciez, Guitecl. 1, 241; 'des
morgens, do de sunne wart/ came to be, Valent. u. Namel. 243'' ;
* wan dei sunne anquam/ arrived, Soester-f. (in Em.) 673, hricht
an 627. 682; 'diu sunne ■uftrat/ stept up. Mar. leg, 175, 47. 60;
de sonne haven de bane quam, Val. u. Nam. 257''; diu sunne
was uf ho, Frauend. 340, 29 ; bi wachender sunnen, Keyserrecht.
Endemann p. 26.
p. 740.] Er sach die sonne sinlcen, Lane. 16237 ; diu sunne
under sane, Pass. 36, 40; die sonne sane, soe ghinc onder, also
soe dicke hevet ghedaen, AValew. 6110 ; so der sunne hinder gegdt
(LG. hintergegangen ?), MS. 2, 192''; von der sunnen ufgange u.
zuogange, Griesh. 2, 23; hinz diu sunne zuo gie (went-to) 122;
do diu sunne nider gie (went down). Nib. 556, 1 ; diu sunue was
ze tal gesigen (sunk), Wh. 447, 9; ouch ttget diu sunne sere gegen
der abentzite (sinks low toward eventide), Trist. 2512 ; alse die
sonne dalen began. Lane. 16506; alse hi di sonne dalen sach,
Maerl. 3, 197; e sich diu sun geneiget (stooped), MSH. 3, 212";
zu dal di sunne was genigen, Diut. 1, 351 ; des abends do sich
tindersluoc diu sunne mit ir glaste. Pass. 267, 51 ; diu sunne ie
z6 ze tale schoz (downward shot). Alb. v. Halb. (Haupt 11, 365) ;
der sunne ze abent verscein, Rol. 107, 23. Ksrchr. 7407; = die
sunne iren schin verluset (loses her sheen), Keyserr. Endem.
p. 210; metter sonnen-scede (discessu), Limborch 8, 206. On
coucher, colcar, collocare, solsatire, see RA. 817: einz vif soleil
cochant, Aspr. 39''; ' und solar siot,' till set of sun, Saem. 179'';
' untaz siu sizzit,' until she sitteth, Fragm. 29, 14 ; e die sonne
gesdsse, Weisth. 2, 453 ; bis die sonne gesitzt 2, 490 ; in sedil gdn
= obire, Diut. 2, 319\
(Sunne) gewited ou west-rodor, Cod. Exon. 350, 23 ; west cn-
hylde swegelbeorht hinne setl-gonges fus 174, 32; bis die sonne
wider der forste gibel schinet, Weisth. 3, 498. Norw. ' solen be-
gyndte at helde mod aas-randen,' Asb. Huldr. 1, 1, and 'solen stod
i aas-hanten,' 1, 27, went towards, stood at, aas's edge; for this
1514 DAT AND NIGHT.
and for gidhamarr, conf. F. Magn. Dagens tider p. 15 and Bopp^s
Gl. 25'' : ' Asta, nomen montis occidentcdls, ultra quern solem occi-
dere creduut; ^ it came to mean sunset, and at last any downfall :
* Day sinks behind the lest of mountains, Ast,' Kuruinge 563.
1718. 2393. Holtzm. Ind. s. 3, 183-4. (Pott in his Ziihlmeth.
264 derives asta, sunset, fr. as = dejicere, ponere); 'diu sunne an
daz gebirge gie/ Ecke 110; eVt dvat i]\iov eirl rah opeat, Kal
ovTTO) SeSvKevac, Plato's Phjfido 116; ichn geloube niemer me, daz
sunne von Mi/cene ge, Trist. 8283 (Mycena3 in Argolis, Sickler
p. m. 283-4). In a rocky valley of Switzerland, at a certain hour
once a year, the sun shines through a hole in the mountain-wall,
and illumines a church-steeple ; conf. the sun shining into Belsen
church, Meier's Schwab, sag, 297. 'Do diu sunne ze gadeii
solde gan,' Morolt 1402; de sunne geit to gade, Brem. wtb. 1,
474 ; rfKia Koi^iarai, Wieselgr. 414 ; de sunne woll to hedde,
Firmen. 1, 329. M. Neth. 'die sonne vaert henen thaerre rnsten
waert," Maerl. 3, 124; umb jede abendzeit, ehe die sonne zu hause
kompt, Brehme B. I''; 'Moidla (girls), geit hoim ! Die sun geit
no ; Kriegt koene koen tanzer, Wos steit ihr den do ? ' ' Eh
die sonne zu genaden get,' Weisth. 1, 744. 2, 492 ; e die sunne
under zu genaden gienge 3, 510. Does the Goth, remi-sol, rimi-
sauil, mean the sun at rest ? Hpt's Ztschr. 6, 640 ; quant li
solaus ganchl (tottered), Mort de Garin 144. Note the phrase in
Walewein 8725 : ' Doe begonste die sonne gaen Te Gode van den
avonde saen;' conf. Esth. 'paiLw liilihab loya,' the sun goes to his
Maker = sets. The light of sunset is thus expr. in MHG. : 'diu
sunne z'dbiinde schein,' to evening shone, Karl 3525.
p. 742.] ON. ^/ad^r = nitens and laetus, and we say 'beaming
with joy ' ; so the beaming sun is called ' Glens be^Sja Guff-bUff,'
God-blithe, Edda Sn. Hafn. 1, 330. Sunnevfroh (or Sunnenfro,
Mohr's Reg. v. Fraubrunnen no. 381, yr 1429) may mean ' glad
as the sun,' or ' of the sun,' as in Boner 66, 42. A maiden in a
Swed. song is named Sol-fagr, var. Solfot, Arfv. 1, 177. 180; at
glddja sig = to set, Sv. afvent. 342. At evening the sun's bow
goes to joy : illalla ilohon, Kalev. 27, 277. Ace. to Hagen's
Germ. 2, 689 the sun has a golden bed, lies, sleeps on gold : als
di sonne in goH geit, Arnsh. urk. no. 824, yr 1355; gievg die
sonn im gold, Giinther 783 ; de sunne ging to golde, Ges. Abent.
2, 319; singt als die sonne fast zu golde wolde gehn, Scherfer
DAY AND NIGHT. • 1515
195. The sun in rising out of the sea^ crackles, Ossian 3, 131 ;
and the image of the zoJota bciba (golden granny) utters tones,
Hanusch p. 167; like Memnon's statue, Lucian^s Philops. 33.
p. 743.] Cannes (the sun) dips in the sea every evening,
Hitzig's Philist. 218.
"^iif/io? S' ^eXto9 /xerevicrcreTO ^ouXvrovSe, Od. 9, 5S. II. 16, 779.
JJeA,io? /xev eirena veov irpoae^aWev apoupa^
e^ uKaXappeirao /3a6upp6ov ^fLiceavolo
ovpavov elaavLuiv, II. 7, 421. Od. 19, 433.
JJeXfo? S avopovcre, Xlttcov irepiKaWea Xifiuijv,
ovpavov €9 ttoXu-^oXkov, Od. 3, 1.
Occiduo lota profunda sidera mergi, N. 221. ' Sage me, for
hwam seine seo sunne swu reade on asrne morgen ? Ic J>e secge,
for |?am ]>e heo cym-S up of pee re scb,' Altd. bl. 1, 190 ; nu gengr
sol i egi, Alex, saga p. IGo. The sun bathes at night, Hpt^s
Ztschr. 4, 389. N. Pr. prov. bl. 1, 298; ' do begund' ez werden
naht, und sleich diu sunne nach ir aht umhe daz norden-mere, als
e/ crept round the northern sea, Geo. 6001 ; weil die sonne nie-
dertunkt, Schmidt v. Wern. 184. But the sun also eoes into
the forest. Swed. ' solen gar i skogen ' : sol gatt % akocj, Folks. 1,
155 ; nar sol gick i skog, CaVall. 1, 96 ; ' si|?an sol ar undi vipi,'
got behind the trees, Oestg. 175 (F. Magn. Lex., sub v. landvidi,
gives a differ, explan. of vide, vij^i) ; na nu ned, du sol, i gran-
skog, Kalev. Castr. 2, 57. Finn, kule (kulki) piiiwa kuusikoUe !
Kalev. 19, 386. 412 ; conf. 'Not yet tlie mountain, but only those
houses are hiding the sunshine,^ Goethe^s Eleg. What means
*bis die sonne uf den peina2f el kommt,^ (Weisth. 3, 791) ? till he
gilds the fir cone ?
Unz sich der tac ufmachte, Hagen's Ges. Abent. 2, 367 ; der
tac der sleicJi, in (crept to them) balde zuo, MS. 1, 171''; der tac
der scldeiclit wie ein dieb, Hatzl. 23*; der tac ncvhen begunde
nach sinem alten vunde, Tiirl. W. 125''; die dach quam, die niet
onstont, Maerl. 2, 236, so that he never stands still. The day-
says : ■' I/are away, and leave thee here,'' Uhl. 169; der tac wil
niht erwinden (turn back, leave off), Wolfr. 8, 18 ; der morgen
niht erwinden wil, den tac nieman erwenden (keep off) kan, MS. 1,
90''. * Do der tac erschein,' shone out, Parz. 428, 13. 129, 15 ; d.
d. t. vol erschein, Er. 623; der tac sich scliouicen liez, Livl. 3299;
1516 DAY AND NIGHT.
do der morgen sich uf-liez, und si sm entsuoben, Pass. 30, 79 ; sicli
der tac entsloz (unlocked), Urstende 118, 61 ; der tac sich uz den
wolken hot, Tiirl. Wh. 67^; do si gesalien den morgen mit sime
lielite ufstnchen, die vinstre naht entwichen von des sunnen
morgenrot. Pass. 36, 51 ; der tac luhte schitere (thin), Serv. 3237.
Dagervar Ijus, Sv. folks. 1, 129. La nuis sen va, et li jors es-
clari, Garins 2, 203. 'Der tac sich anziuidet,' kindles, Hatzl,
36* ; dat hi den dach sach haren, Walewein 384 ; die men scone
baren sach, Karel 1, 376. 2, 1306. 594; dat menne (den dach)
baren sach 2, 3579, der tac sich hete erhart, Eracl. 4674 : sach
verharen den sconen dach, Lane. 44532. 45350. Also ontpluken :
' ontploc haer herte alse die dach/ her heart flew open like the
day, Karel 1, 1166. Walevv. 3320. 7762; conf. 'sin. herte ver-
lichte als die dach,^ Walew. 9448 ; ontspranc die dach, Karel 2,
593; die dach uten hemole spranc, Walew. 6777. 4885; Fr. ' le
jour jaillit ; ' inocht der tac herspriessen, Hofm. Gesellsch. 59 ;
Lett. ' deena plaiihst/ sprouts, buds. The day stirs : dag rtnit,
0. i. 1 1, 49 ; naht rtnit, 0. iii. 20, 15 ; lioht rtnit, 0. i. 15, 19. ii.
1, 47. The day is rich, powerful : ' guotes ist er niht riche{r)
wan als des liehtes der tac,^ than the day is of light. Cod. Vind.
428, no. 212 ; reicher dan der tac, Uhl. 1, 196. Other expres-
sions for daybreak : 'die Nacht die weicht,' gives way. Lb. 1582.
42; Niht for^ gewdt, Cod. Exon. 412, 12; diu nacht gemachlich
ende nam, Frauend. 485, 1 1 ; uns ist diu naht von hinnen, Wolfr.
Lied. 8, 16; unz uns diu naht gerilmet, Halm^s Strieker 10, 35;
so lange bis die schmiede pinken, u. der tag sich wieder vor-
zeiget, Ettner's Vade et occide Cain, p. 9. It is finely said in
the Nib. 1564, 2 : ' unz daz (until) diu sunne ir liehtez schinen
bot (held out) dem morgen iiber berge ; ' als der morgenrot der
vinstern erde lieht erhot, Mar. 169, 28; unz der ander morgenrot
der werlde daz lieht hot, Serv. 1839; ouch scheiu nu schiere der
morgenrot, den diu sunne sa7ite durch vreude viir (Dawn, whom
the sun sent before him for joy) daz er vreudenriche kiir vogeln
u. bluomen brahtc, Tiirl. Wh. 69*. Simpler phrases are : d6
begundez liuhten vome tage, Parz. 588, 8; gein tage die'vogele
sungen, Mai 46, 16. For descrying the dawn they said: ' nu
kins ich den tac,' choose, pick out, espy, Walth. 89, 18 ; kds den
morgen lieht 88, 12; den morgenblic crkos, Wolfr. Lied. 3, 1;
als man sich des tages entste, Wigal. 5544.
DAY AND NIGHT. 1517
p. 744,] Day is like a neigliintr steed :
Velox Aurorae nuntius Aether
qmfagat Jdnnitu stellas. Claudiau's 4 cons. Hon. 561.
He cleaves the clouds : der tac die wolken spielt (split), MS. 2,
167". So the croio with flapping of her wings divides the night,
lets in the light ; with her and the AS, Dceg-hrefn we may assoc.
the ON. names Dag-hvelp (quasi young day) and Dag-ulf, For-
stem. 1, 328.
p. 744.] Day is beautiful : heau comme le jour, plus beau
que le jour ; ils croissoient comme le jour, D'Aulnoi's Cab. des
f. 243; ^oa^lsen als der tac, S. Uolr. 328. So der morgen enstdf,
Herb. 8482 ; do der tac werden began, En. 11280; die naht let,
ende het ivaert dach, Karel 2, 1305 (conf. die nacht let, die hem
verwies, Floris 1934) ; der tac ist vorlianden (here, forthcom-
ing), Simpl. 1, 528 ; do gienc uf der tac (went up), Wh, 71, 20
[Similar examples omitted] ; unze iz beginne ufgdii, Diem. 174,
5 ; es giengen nicht 14 tage iii's land, Schelmufsky, conf. p. 633'"* ;
der tac gat von Kriechen, MSH. 3, 426^ Diu naht gie kin, der
tac herzuo (or, der morgen her, der morgen quant, Pass. 47, 89.
329, 53. 307, (^8 [Similar ex. om.]. Day comes rapidly
comes upon the neck of you, Dobel 1, 37*; an trat der ostertac
Pass. 262, 16 ; als der suntac an gelief 243, 1 ; do der ander
morgen uf ran, Serv. 3410 ; der tac gefiozzen ham, Troj. kr. 29651
der tac kommt stolken, Hatzl. 26'^ ; der tac kam einher walken 28*
er die mane sinke neder, ende oj) weder rise die dach, Karel 2
1194. He pushes his way up : do dranc uf der tac, Rosen-g. 627
begunde uf dringen, etc, [Similar ex. ora.] ; do siben tage vor-
drungen, Kolocz 1 62 ; des tages ivize ostern durch diu wolken
dranc, Wigal. 10861. He is up : des morgens, do der tac uf
was, Fragm. 4P; nu was wol uf der tac, En. 7252 ; ez was hohe
uf den tac 11146 ; do was ez verre M den tac 10334.
p. 745.] The day may be hindered from breaking : ' What
have I done to the day ? Who has led him astray ? ' En. 1384 ;
H. Sachs iii. 3, 68*^ (ed. 1561), 48-1 (ed. 1588) says of a 'day-
stealer ' (idler) : ' wilt den tag in der multer umhtragen ? ' carry
him about in thy trough, OHG. muoltra. There is a key to the
day, Sv. vis. 2, 214. Vlaemsche lied. p. 173; the key of day is
thrown into the river, Uhl. 171 ; 'Had I the day under lock and
key. So close a prisoner he should be ^ 169 (conf. the day's
VOL. IV. K
1518 DAY AND NIGHT.
answer). The sun is caught in a noose, he cannot continue his
journey, and has to be ransomed, Klemm 2, 156.
A phrase used in Wirzburg comes very near the Romance
poindre : ' der tag spitzt sich schon/ points, perks, pricks itself
up, H. Miiller's Griechenth. 44 ; Illyr, zora puca, the dawn shoots.
With a la pointe du jour, conf. ' matineret a punta d' alha/ Mila
y Funtals 159. OHG. striza=jubar (sub ortu), Graff 6,760;
lucis diei spiculum in oriente conspiciens, Kemble no. 581, p. 106 ;
'der tac diewolken spielt,' split the clouds (Suppl. to 744).
p. 747.] The dawn is accompanied by noise, esp, by agitation
of the air : ich waen ez tagen welle, sich hebet ein kileler wint,
Nib. 2059, 2 ; diu Juft sich gein dem tage zluliet (air is drawn
towards day), diu naht im schier entfliuhet, Tiirl. Wh. 65*. We
must conn, aurora and avpiov (morrow) with aura, dvpa (breeze) ;
and AS. morgen-sweg may be akin to sivegel (p. 746). 'Sol ek
sa driupa dyn-heimum i/ solem vidi mergi in oceano ? mundo
sonoro ? Saem. 125^. The Hatzlerin 30* speaks of the geivimmer
(whine, moan, droning) of daybreak ; ' far an eirich gufuai mear
a' grien o stuaidh nan ceann glas,' ubi oritur sonore sol a fluc-
tibus capitum glaucorum, Tighmora 7, 422 ; Ssk. ravi means sol,
rava sonus, ru sonare. Alba is the lux prima that precedes
the blush of dawn, Niebuhr 2, 300 ; it is like Matuta, Leucothea.
Burguy's Glossaire 350* explains ' pa7' son' before ' I'aube ^ as
'par dessus, tout k la pointe'; It. suW alba. Our anbrechen
contains the idea of noise : daz der tac uf prach, Diemer 175, 7 ;
de dach up brah, Hpt's Ztschr. 5, 399. Detm. 1, 50 [Sim. examp.
om.] ; day breaks in through the windows, Felsenb. 3, 458 ; ich
sihe den morgensterne uf brehen, MS. 1, 90*^, conf. Lith. breliszti,
to glimmer, dawn ; ervpit eras, Walthar. 402 ; I'aube creva, Meon
1, 291. The noise of daybreak is sometimes to be expl. by the
song of the wakening birds : ' der tac wil uus erschellen,' ring
out, Ges. Abent. 1, 305 ; der siieze schal kunt in den tac, Mai
93, 33 ; biz sie erschracte (startled them) der vogel-sanc 93, 32.
With the Span. ' el alva se rie,' conf. Turn. v. Nantes 42, 4 :
' diu sunne in dem himel smieret,' smiles. Crepusculum pre-
supposes a crepus, which must belong to crepare, as '\\re<po<; murk
is akin to ■^6j)o<i noise, see Benfey 1, 617 seq. Bopp's Gl. 91.
p. 748.] Bopp's Gl. 53'' connects ^^^liv6 with ushas, from ush
to burn, as alitau with ashtan ; die ucht is still used in Germ.
DAY AND NIGHT. 1519
Bohemia. Uhti-bita = ov^ia, Gl. sletsfc. 6, 436, is explained by
Wackernagel as dawn-petition, Haupt 5, 324. Diluculo is rend,
in OHG. by : in demo unterluchelinge, Windb. ps. 260 ; fruo
unterluchelingeu 206 ; dagendeme, Ps. Trev. 206 ; an demo dalithe
260; piliothe, Dint. 1, 530^ Falowendi, faloeyidi = crep\iscu.\nm,
Graff 3, 496-7 (falo = fulvus, pallidus) ; prima luce = in der urmch-
den, Hor. Belg. 7, 36^ for which AS. has looma (p. 745), beside
glommung, ^ce(7nm = crepusculum (may we connect 'as de dach
griemelde ' ? Fromman 4, 265). ON. hijrting ; and with dags-
hrun is conn, the Fr. female name Brun-matin = k.nvova., Diet.
2, 325, misspelt Brumatin, Meon 3, 447. MLG. dageringe =
diluculum, Detm. 1, 178. 2, 546.
The personific. of Tagarod is also indicated by the men's
names Daghared, Trad. Corb. 226, Dagrim 394. The word is
fern, in Gotfr. Hagen 65 : an der dageroit ; but the masc. pre-
ponderates, both here and in morgenrot (see quotations from
Mar., Servat., and Tiirl. Wh. in Suppl. to 743 end) ; yet ' die
rotbriinstige morgenrot,' H. Sachs's Wittenb. nachtigal. ' Der
tag graut,' turns grey, dawns ; conf. ' es grant mir,' it frightens
me : des tages blic was dennoch gra, Parz. 800, 1. 'H/xepa d/i0t
TO XvKavje<; avro, dies circa ipsum diluculum est, Lucian's
Somn. 33 ; Arab, dhenebu-ssirhan, wolf's tail, the first glimmer
of dawn, that sweeps over the sky, then disappears, leaving a
deeper gloom behind, Riickert's Hariri 1, 215.
p. 748.] Does the obscure word m-orgen actually mean break-
fast ? Finn. murkina=jentaculura, breakfast- time. Morning,
like day, climbs up and is high, hence the name of Dietrich
der Hochmorgen, Ranch 1, 413. Greek avpiov opdpo'^, to-morrow
morning; ^adv<; opdpo<i, Arist. Yesp. 216. Plato's Crito 43 and
Prot. 310. Luke 24, 1.
p. 748. J The sense of downward motion in abend is con-
firmed by ' diu sunne begunde senken u. aben (sinking and
offing) tegelich,' Heinz v. K.'s Kitt. u. pf. 5. AS. cwild =
conticinium, ON. qveld ; conf. Goth. anaqal = qn[es, ON. hum,=
crepusculum, AS. glom. The ON. rockur = crepusculum (p. 813)
is in Swed. shjmming , Dan. shumring, LG. schemmer, schummer-
licht ; conf. Boh. and Puss, sumrak, and the name Simrock [su-
mrak, su-merki = half-mirk, subtenebrae, fr. mrak, m6rok =
Tnirk]. ON. sJcoera, twilight, 01a£ helg. s., ed. Christ. 47, 25.
1520
DAY AND NIGHT.
Diu tunlde, evening twilight, Osw. 2013-71 ; OHG. tunchall,
Graff 5, 435. Swed. tysmorh, Dan. tusmorke crepusculum (p.
814 n.). Vesperzit, so diu svnne schcite git (gives shadow), Mar.
158, 7; conf. Sucrero r ^eXto?, (tkiowvto re iracrai, cv^viai, 0(J.
11, 12. 15, 185. Twilight is also eiden-fiucht, or simply eule,
owl, Firmen. 1, 268. Si bran uf schone sam der abentrot, MS. 1 ,
34". ON. qvoldrocfi, aurora vespertina. *■ Abentrot, der kiindet
Inter viCBve,' AValth. 30, 15, Modern: ' abendroth gut wetter
bot,' or ^ab. bringt niorgenbrot/ or ' der morgen grau, der abend
rotb, ist ein guter wetterbot,' Simrock's Spr. 20. 19. 7099.
On the other hand : Evdyye\o<; fxev, (oaTrep rj TrapoifMia, "E(ii<i
jivoiTO /u,7]Tpb<i evcf)p6i"r]<; irdpa, Aesch. Agam. 264.
p. 749.] Ssk. ?(sas aurora, dual usasa, Bopp's Gl, 53''; Lat.
aurora for ausosa ; Att. ecy?, Ion. 7)0)?, Dor. aw?, iEol. auw? ; conf.
Ostara (p. 290). The blush of dawn is expr. in Ssk. hj narir,
the virgins, Gott. anz. '47, p. 1482. In Theocr. 2, 147 the
goddess rosy-armed is drawn by steeds (Suppl. to 738) ; ^con-
stiteram exorientem auroram forte salutans/ Cic. de Nat. D. 1,
28 (conf. Creuzer p. 126). On the Slav. lutri-hogh as god of
morning, see Myth. ed. 1, p. 349 n.
p. 750.] The origin of ' Hennil, Hennil, wache !' in the Mark
is still unexplained. Observe, that tales are told of Strong
Hennel as of Strong Hans, and that honidlo, ace. to Wend,
volksl. 2, 270% actually means a shepherd's staff. Like that
shepherd in Dietmar, the Roman fetialis, when about to declare
war, entered the sanctuary, and waved the shields and lance of
the god's image, crying, ' Mars, v'lgila ! ' Hartung 2, 168. Serv.
ad. Aen. 8, 3. Both in France and Germany the watchman,
the vrone wehter (MSH. 3, 428''), blew the day in with his horn ;
his songs were called tage-lieder, auhades. * La ^at7e corne, qui
les chalemiaus tint,' Garin 1, 219; les gaites cornent desor le
mur anti 2, 117. 158 ; la giiete cuida que laube fust crevee, il tret
lejor, et huche et crie, Meon 1, 195 ; et la guete ert desus la porte,
devant le jor come et fret eh 1, 200. * Der wahtaere diu tage-liet
(pi.) so lute erhaben hat,' Walth. 89. 35 (see Lachm. on W. p.
202); den tac man Jcilndet dur diu horn (pi.), MS. 2, 190''; diu
naht was ergangen, man seite ez wolde tagen. Nib. 980, 1 ;
wahter hiiet hoh enbor, MS. 1, 90''; er erschelt ein Jioryi an der
stuntj darait tet er den liuten kunt des tages kunft gewalticlich,
DAY AND NIGHT. 1521
Ls. 3, 311. He cries : 'ich sich in her gan (I see him come on),
der micli wol erfrouvven mac, her gat der liehte schoene tac/
ibid. ; smerghens alse die wacJder blies, Floris 1935 ; der nns den
tag herhlies, Liederb. of 1582. 28, anhlies 238 ; der wechter blost
an, Keisersp. Brosaml. 25'^ ; ' the watchman blows the rest,' Eliz. of
Orl. 502 ; the warder or ' hausmann ' blows the day off, he comes
of himself, Drei Erzn. p. 413 ; ' der wechter ob dem kasten,' the
guard over the coach-boot. Did watchmen carry a mace called
morgeyxstern? see HoUberg's Ellefte Juni 5, 9. Frisch 1, G70 says
it was invented in 1317.
p. 750.] Day is beautiful and joyous : der tac schoen u. grise
sin lieht beginnet meren, Troj. kr. 9173 ; daz lieht mit vreiiden uf
trat. Pass. 329, 54. On the contrary, ' das abendroth im westen
welkt,' fades, pales, Schm. v. Wern. 253. The morning star is
harbinger of day (p. 752 n.) : daz im der tage-sterre vruo kunte
den tac, Ksrchr. 7885; darrjp tt77eA,\&)c (f)do<;, Od. 13, 91.
Birds rejoice at his coming : jjviku 6pvi6e<; aaoiCTi irpoiroL,
Charon. Fragm. 31'^; 6 o/avt? rrjv eco koX-wv, Athen. 4, 36: daz
cleine siieze vogellin kan dingen (reckon) nf den morgenschin, u.
sich des tages frouwen muoz, Troj. kr. 20309; nam diu naht ein
ende, die vogel des niht wolden durch iemans freuden swende
verswigen, wan sie sungen als sie solden (would for no man's
pleasure hush, until, &c.), Tit. 5361; noch sliezer denne dem
voglin morgens vrone, Frauenl. Ettm. p. 27 ; de voghel den dach
smorghens groette, als hine sach. Rose 7832 (conf. ' den kleinen
vogellin troumet uf esten,' dream on the boughs, MS. 2, 166*^).
Cock-crow announces day : i^epyeadai rjhr] dXeKrpvovcov aSovrcov,
Plato's Symp. 223 ; der han hat zwir (twice) gekraet, ez nahet
gen dem morgen, MS. 2, 152^*; as de hanens den dag inkreggeden
(crowed-in), Lyra p. 111.
p. 752.] The swift approach of Night, its falling, sinking, is
expr. in many turns of speech: ez taget lane (slowly), u. naJitet
drat, Teichn. 70 ; als die nacht mit aller gewalt (all her might)
herein brach, Drei kliigste leute 146. That night breaks in,
whereas day breaks forth, has been remarked by Pott 1, 236; yet
Goethe says ' die nacht hricht an,' Faust 126; cum nox inrueret,
Greg. Tur. 10, 21; wie die nacht herhrach, Katzip. ci'' ; biss das
der abend herelndrang (pressed in), Fischart's Gl. schif 1131;
forth of each nook and corner crowds the night, Goethe ; do viel
1522 DAT AND NIGHT.
sin gaeber abent <ni, Trisfc. 314 ; diu naht nu sere zuo gold, Tiirl.
"VVh. 26*; die n. riickt mil gewalt ein, Maulaffe 569; die n. rasche
quam, Hpt's Ztscbr. 5, 338 ; es schiesst (et schiitt, it shoots) in
den abend, Schiitze 4, 33. Night came upon the nech of us,
Ungr. Simpl. ^o. Ettn. Apoth. 877; 'die n. stosst an,' bumps
against, Weisth. 1, 305; ' it was avent, de n. anstoet/ Reineke 4,
1. 'Niht becom,' supervenit, Beow. 230; conf. et? OKev eXSy
SeteXo? 6-^e Bvcov, aKidar) 8' ipl^coXov apovpav, II. 21, 231 ; r)hr]
ryap Kai iirrjXvde heiekov vp-ap, Od. 17, 606 ; as de avent in't hint
kem, Miillenh. p. 201 ; trat de n. an, Weisth. 3, 87; die n. betritt
ihn (tramples) 3, 457; conf. 'wan sie die n. hetrift,' hits 3, 785,
and ' bis die diimmerung eintrat' Felsenb. 4, 63. 2, 599, herein
tritt/ steps in 4, 144 ; ' die naht hinzuo geschreit/ strode up to,
Troj. kr. 10119; ' ndhet in diu naht,^ nears them. Nib. 1756, 1 ;
* en hadde die n. niet ane c/egaen,' not come on, Karel 2, 934 ; do
diu naht (der abent) ane gie, Lanz. 3210. Flore 3497. Diemer
27, 4. Frauend. 342, 30. Iw. 3904; gieng der abend her, Gotz
V. Berl. 82 ; hie mite gienc der abent hin, u. diu naht heran Uef
(ran). Pass. 47, 84 ; diu vinstere n. her ouch swanc, als si in ir
loufe lief 36, 41 ; als diu n. hin gelief 81, 86; diu n. kumt daher
gerant, Dietr. drach. 336''.
Again, night sinks, bends, falls: der abent was zuo gesigen,
Diut. 1, 351 ; ist diu naht lierzuo gesigen, Troj. kr. 11718; diu
n. siget zuo, Dietr. drach. 154*; uns siget balde zuo diu n., Lanz.
709; diu n. begunde sigen an, Morolt 1620. 3963; dm n. siget
an, Dietr. dr. 32 7*^; diu n. vast uf uns nejget (bends), Hatzl.
192, 112. Or day sinks, and night climbs : do der tac hin
seic, diu n. herzuo steic, Dietr. 9695 ; biz der dach nider begunde
sigen, inde die nacht iip-stigen, Karlmeiuet p. 18; li jours va a
dedin, si aproche la nuit, Berte 54; li jors sen va, et la nuis
asseri, Garins 2, 157; la nuiz va aprochani, si declina le jor,
Guitecl. 2, 169; nu begund diu suune sigen, u. der abentsterne
stiqen, Zwei koufm. 180; ez begunde sigen der tac, Er. 221;
a la brnne, a la chute du jour. Similar are the phrases : der tac
was iezuo hin getreten, Pass. 27, 7; der tag gieng zu dem abend,
Uhl. 1, 246; conf. ' dagr var a sinnum,' inclined to evening,
Ssem. 104''. In the same way : der tac hiemit ein ende nam,
diu vinster naht mit triiebe ham. Pass. 19, 3 ; der tac sleich
h\n, u. Icam diu naht_, Freib. Trist. 4705; ja swant (vanished)
DAT AND NIGHT. 1523
der tac, ii. icuohs (grew) diu nahfc, Heinz v. Konst. Ritt. u. pf.
7; conf. Lat. adxcUa nocte; do der tac verswant, G. frau 2013.
2427; LG. 'lie lett dagen u. swlnen/ ' scliemmern u. dagen/
Strodtm. 200. 238. Brem. wtb. 4, 634; 'do der tac zerstoeret
wart von der vinsternisse groz, u. diu n. herzno gefloz,' came
flowing up, Troj. kr. 10489 ; der tac gejluzehxu 8519; do der t.
was er^a,», Diemer 149, 25; 'als der t. was gelegen,' lain down,
Ernst 4679 ; 'do der t. lie stneu schiii/ let be, left off, Troj. kr.
11095 ; ' der t. sin wunne verldt,' his bliss forsakes, MS. 2, 192'' ;
der t. sin lieht verldt 2, 496'' ; der t. Idt sinen glad, Troj. kr.
8480 ; do des tages lieht verswein, Barl. 368, 3 ; siSSan cefen-
leoht under heofenes hador heliolen weortSe^, Beow, 821 ; der tac
gieng mit freuden hin, do diu naht ir triieben schin iiber al
die werit gespreite, Gerh. 4931 ; aefenscima ford gewdt, Caedm.
147, 30; der tac begerte urioubes (took leave) mit liukte, Tit.
3743.
Night catches, grasps: diu naht hegrifef, Tit. 3752. Dietr.
dr. 97*. Heinr. Trist. 4650; die nacht hevet mi hier begrepen,
Maerl. 3, 157; unz si hegreif diu naht, Wolfd. 302, 1; unz daz
si da diu n. hegreif, Mai 39, 5 ; die nacht kompt gesUchen, Ld.
1582, 53. Night covers, spreads her mantle: ]?a, com aefter
niht on last daege, lagu-streauias wreak, Caedm. 147, 32; 'ja
waene diu n. welle uns nicht iveni me,v,' will not guard us more,
Nib. 1787, 2; die nacht war /«/• augen, Drei kluge leute 147;
evening was at the door, Pol. maulaffe 171 ; der abend all bereit
vor der hand, Schweinichen 1, 87; do man des abindis intsuoh,
Athis C*, 153.
Night was deemed hateful, hostile, Benfey 2, 224 : Grk SeiXr},
SeieXoq evening is akin to SetXo? timid, Set'Sw I fear; conf. vv^
6\ot], Od. 11, 19, naht-eise horror noctis, and Shaksp.^s 'grim-
looked night.' The Lith. ' uaMis ne hrolis, night is no man's
friend' occurs already in Scherer's St. Gall. Mss. 34'': die
lacht niemand ze freunde hat, and in H. Sachs 1, 233^ On
the other hand : 'la nuit porte avis,' conf. to sleep upon a thing.
p. 752.] ' Night has the victory won ' is also in Rosen-g.
1119; der tac vertreip diu vinster naht, Frauend. 3i4, 31; per
contra: diu n. den t. het verswant 271, 25. A full descr. of
night's victory, with ' her dusJci/ banner hung on all high towers,'
in Ls. 3, 307.
1524 SUMMER AND WINTER.
p. 753,] The notion of night's gJoominess preponderates .'
aW iJTOL vvv fiev TreiOcafxeda vvktl ^eXaivr], OJ. 12, 291. OS.
thiustri naht, Hel. 133, 4, etc.; de dustere nacht, Hpt's Ztschr. 5,
393; in dero naht-finstrl bechlepfet, N. Cap. 13; diu vinster
n., Frauend. 339, 30, etc.; diu tot-vinster n., Lanz. 6538; diu
swarze n., Herb. 7964. In thieves' hngo, schwarz = nio-ht ;
diu triiehe n., Wh. 2, 10. Swiss ' Mdige nacht,' pitch-dark.
Staid. 2, 98 (kiden = ring out, pierce) ; bei eitler naht, Abele's
Gerichts-h. 1, 39] . Uhl. Volksl. 683 (Ambras. Ldrb. 1582, 377).
AS. 'on loanre niht/ pale, Beow. 1398; niht ivaii under wolc-
num 1295; conf, OS. wanum undar wolcnum, Hel. 19, 20, morgan
wanum 21, 1; niht-helma genipu. Cod. Exon. 160, 12; Hceadn-
helma gesceapu scrid'an cwomon, Beow. 1 293 ; ON. griyna, larva,
means also conticinium, quando omnia quasi obvelata caligine
videntur. In voller nacht (pleine nuit), Schweinich. 3, 59. 87.
234; ' die gesddageneu./ stricken, hushed, Matth. Pred. v. Luth.
p. 27. Philand. 2, 83 ; beloken n., Rein. 2271 (illunis ?) ; nuit
close, Babou 219; schon weicht die tie/e n., Goethe 12, 242 =
succincta nox, Sid. Apoll. Epist. 3, 3; aW ore Si] rpixa vvKTo<i
irjv, ^era B' aarpa ^6^j;V«, Od. 12, 312. 14, 483, conf. the seven
parts of night, Fernow's Dante 2, 229. Night is long, vv^
fxaKpri, Od. 11, 373; often called intempesta nox, unseasonable
(for work): dum se intempesta nox p-aecipitat, Cato de Mor. ;
conf. the ON. adj. niol, Stem. 5P (AS. neol, neowol = prona ?).
But also ev<pp6vrf, the kindly (comforting?), Hes. Op. et D. 562 ;
OHG. IcistlUandi naht, Diut. 1, 251; 'do w&s diu siieze n. fiir/
gone by, Lanz. 1115. On wotfmnecf, see Hattemer 1, 334. The
midnight hour is fittest for deciding the fates of men (p. 858-9).
CHAPTER XXIY.
SUMMER AND WINTER.
p. 754.] Winter is called bird-killer, ola)voKT6vo<f, Aesch.
Agam. 563, and 'der vogele not,' MSH. 1, 53^ A M. Neth.
poem (Karel 2, 133) says : ' so dat si ten naesten Meye metten
vogelen gescreye porren raoghen,' may march out mid the songs
of birds ; ' wie der Meie vogelin vroene macht,' gladdens, elevates,
MS. 1, 31^.
SUMMER AND WINTER. 1525
p. 755.] SI. tar (spring) =yer (year), says Miklos. 110; Zend.
ydre (year), Pott 2, 557. Bopp, conf. Gramm. p. 568. Kuhn's
Ztschr. 2, 269 connects yer with a)pa, liora. Bekker in Monats-
ber. ^60, p. 161 says eap for feap = yei'. We may also conn.
eap with rjpc (early), as our friihling' with friih. Kuhn thinks
ver is for ves, Ssk. vasantas (spring) ; conf. vasas, vasara (day),
vasta (daylight). Ssk. vatsara (year), Bopp's Gl. 306''. Finn.,
vuosi (year), Esth. aast, conf. Lat. aestas ; in Kalev. 1, 248'
viiosi year, and hesii summer, seem synonymous. Ssk. samd,
annus, is fern, of sama, similis, Bopp and GDS. 72 seq. Lenz
(spring) is also langsi, lanxi, lanzig, Staid. 2, 156; somer ende
lentin, Rose 7326.
p. 755.] Change of season, change of year is expr. by ' diu
zit hat sich verivandelSt,' MS. 1, 78''; conf. 'in der zite jdren,'
years of time, Mai 107, 18. To the Egyptians the year sails
round, whilst in German 'unz wnh l-ain daz jar,' Otnit 899; ein
umhe-gendez jar, Trist. Frib. 1079 ; ein mand in (a month to
them) des jares trii, Pass. 162, 58; das rollende jahr. In gui-
l*an-nei(f, gui is mistletoe (p. 1206); conf. our Germ, cries:
' drei liiefen (3 blasts on the bugle) zum neuen jahr!' Schm. 2,
156; 'gliickseligs neues jahr, drei liiefen z. n. j.!' Frisch 1, 452^=
from Besold. New-year is expr. by ' so sich daz jar geniuwet
hut' in springtime, Warnung 2291; or ' wann daz jar aiiz-
cliumpt,' out comes, Gesta Rom. Keller 99 ; do das jar aushom,
Weisth. 3, 650; but also by the simple ' New.'
p. 756.] The idea of the whole year is now and then per-
sonified, both in wishes and otherwise: Got gebe uns wunnecliche
jar, Reinh. ace. to var. 2248 (ms. P.K.) ; guot jar gange si an
(encounter them), Kistener 1188; conf. libel-jar, mal-anno
(p. 1160 end) ; do das jar auskom, Weisth. 3, 650; ehe ein jahr
in das land hommt, Drei Erzn. 266; ehe zwei jahre in's land gehn,
Pol. maul. 8; daz viinfte jar in gie, Trist. 151, 27; that jar
furdor shred (strode), Hel. 13,23 (conf. AS. ford' gewdt daeg-rimes
worn (numeri dierum multitudo), Cfedm. 60, 1, see ' d£eg-r.
worn' 80, 20. 156, 51); le bonhomme I'annee, Mem. de I'acad.
celt. 4, 429. In the Bacchica pompa 'EviavT6<i appears as a
giant with' four elbows (reTpd-:n]-)(^v<;, 4 cubits high ?), bearing
Amalthea's horn, Athen. 5, 198 (Schw. 2, 263).
p. 757.] Also in Hel. 14, 10: * so filu wintro endi sumaro'
1526 SUMMER AND WINTER.
means the same as AS. fela missera ; but 5, 1.2, where Zacharias
says he was ' tuentig wintro ' old when he married Elisabeth,
and has liv-ed with her 'autsibunta (70) wintro/ he is 90 years
old, and ivintar stands for year. The AS. midwinter, ON.
miSvetr, appears in M. Neth. as medew inter , Lane. 13879, midde-
winler 23907. A computation of sumor and lenden, Andr. &
El. p. xxiv. Leo's Rectitud. 212-3. The ON. dcegr is Swed. dygn.
Gudrun says in Ssetn. 232'^ : ' for ek af fialli Jimm doegr ialid'/
fared I from the fell 5 days told ; conf. F. Magn. Dagens tider,
p. 28. The sacredness of Midsummer and Midwinter, of St.
John's day, sunnewende (p. 617) and yule, favours the dual
division : on the night of St. John, vigils are kept in field and
lawn under gold-apple tree, Molbech no. 49. Norske eventyr
no. 52. KM. no. 57.
p. 758. j As to a connexion between Tacitus's three seasons
and Wodan's three progresses, see Kuhn in Hpt's Ztschr. 5, 493.
It seems to speak for the three seasons, that often only three
assizes are recorded in a year ; and still more, that three great
sacrifices were offered, in autumn til ars, in winter til gro^rar, in
summer til sigrs, Yngl. s. cap. 8 ; trihus temporihus anni, Lacomb.
no. 186 (yr 1051). Gipsies divide the year into two and six
seasons, says Pott 1, 66. The Persian, like the Spaniard, had
two springtimes, for Fasli in the Giilistan speaks of the Shah
Spring, Shah Summer, Shah Autumn, Shah Winter, and Shah
New-year (newrus) = March, who reinti'oduces the spring. ON.
haust, Swed. host, is an abbrev. of herbist, hgerfest [Scot, hair'st],
see Gramm. 2, 368. In Up. Hesse also they call spring auswarts,
Vilmar's Hess. Ztschr. 4, 52.
p. 761.] Spring is expr. by the phrases : ez was in der zite
alter hluomen ursprinc, Flore 5529 ; so die bluomen enspringent
153; von den bluomen wie sie sprungen 821 ; conf. flos in vere
novo, Pertz 5, 735. More vividly personal are the adjs. in : ' der
lange friihling/ E. Meier's Schwab, march, p. 303 ; ' vil lieber
Suraer, der liehe S./ MS. 1, 167^ MSH. 3, 212^; diu Hebe
sumerzit, MS. 2, 108*; diu Hebe sumer-wunne, Dietr. 381 ;
saelige sUmerzit, MS. 2, 108^ (our 'die liebe zeit ') ; and even
'der heilige sumer,' Myst. i. 312, 2. To which is opposed 'der
Zeiff?^ winter,' MSH. 3, "215^; ' die fell e winter,' Rose 53. 62.
Both seasons come and go : ' ira yvers, si revenra estez/ Orano-e
SUMMER 4-ND WINTER. 1527
2, 75; OS. skred the wintar /or(?, Hel. 6, 13; hiems saeva transiif,
Carm. bur. 193 ; swanne der winter abe gienc, unde der sumer
ane vienc, Alex. 5094 ; Neth. die winter ginc in liani, Maerl. 2, 8
(like : binnen dien ginc die nacht in hant, Lane. 4G927) ; als die
winter inginc, Lane. 36044 ; geht der winter daJier, Gotz v. Berl.
246 ; der vorder Winterklaub herwider hat gehauset sich auf
seinen alten sitz, Wolkenst. 67; nu ist der leide winter liie, Ben.
396; der sumer ist comen in diu lant, MS. 2, 83*; pis kumt der
sumer It ere, Otnit (V. d. Ron) 29 ; unz ufFen S. Urbans tac, danne
gat der sumer in, H. Martina bl. 250 ; si jehent, der sumer der
si hie, MS. 1^ 67'' ; es geet ein frischer freier sommer da herein,
Bergreien 71 ; ver redit optatum, Carm. bur. 178. Or, instead
of Summer, it is May, as niai-gesdss means summer-pasture,
Stalder 293; als der Meie in gat, Warn. 1887; an S. Philippen-
tage, so der Meie alrerst in gat, Frauend. 63, 13 ; alse die Mey
in quam, entie April orlof nam. Lane. 23434; 'da hat uns der
Meie sinen hrdni (wares) erloubet, ze suochen, swaz wir siner
varwe geruochen/ to pick what we please, MS. 2, 167'''; des
Meien hlic, Tit, 32, 2 ; do man des liehten Meigen spil mit
siner bliiete komen sach, Troj. 6889 ; Meie, die heide griieze !
MS. 2, 167''; der Meie hat die heide geeret 2, 52* : ' der winder
twanc die heide, nu griienet si ini ze leide,' to spite him, Ben,
453 ; flower-leaves, whereon ' der May sein dolden (umbels)
henget,' Suchenw. 46, 28 ; des liehten Meien schar (company)
stat behlelt in piirpur-var (-hue), MSH, 3, 195''; flowers are
* des Meien hilnne,' MS. 2, 22% and ' snmer-geraete' 1, 194'';
uf Walpurgen tag xv, gebunt Mei-gerten (-switches), Weisth.
3, 497 ; * giezent nur den Meien under ougen ! ' sings a girl in
MS. 2, 74'' ; does it mean ' put the garland on me ' ? Mai, dein
gezelt (pavilion) gefellt mir wol, Wolkenst. 116. May has
power: ich lobe dich, Meie, diner kraft, MS. 2, 57*; des Meies
virtuit, Uhl, 1, 178 ; gen wir zuo des Meien hoch-gezite (hightide),
der ist mit aller siner krefte komen, Walth. 46, 22 (Lachm, is
wrong in note to Nibel. p. 6). So: in der sumerlichen maJtt,
Parz. 493, 6; der sumer mit siner kraft, MS. 1, 37"; des Meien
kraft sie brahte dar, der was der malaere (painter), Blicker 79 ;
der winter twinget mit siner kraft, MS. 1, 37''; des Aberellen
kraft, Hpt^s Ztschr. 6, 353, and so of all the months. With
power is blended goodness: des Meien gilete u. kraft, Muscatbl.
1528 SUMMEE AND WINTER.
in Altd. mus. 2, 189; ze veld u. lif der lieide lac der Mai mit
smev giiete, Hatzl. 131, 6. Sucheuw. 46, 15; des Meigen giiete,
Hatzl. 159, 584. Troj. 16213; conf. thera ziti guati (Suppl. to
791) ; der Meie hete do gevrout (gladdened) mit der liehten
kiinfte sin (his coming) diu wilden waltvogelin, Partenopier 45,
18 ; sumer, du hast manege giiete, Lachm. Walth. xvii. 7. Summer
brings bliss : si jehent, der sumer der si hie, diu wunne diu si
komen, MS. 1, 67'^; 'heia sumerwunne, swer uns din erbunne ! '
grudge us thee 2, 63*; sit die sumerw. alrerst begunde nahen 2,
74*^; erist komen wider mit gewalde, den der Meige hat vertriben;
sumerw. ist im entrunnen (fled before him) balde, der ist vor ini
niht gebliben, Frauend. 507 ; sumerw., nig dem siiezen Meigen,
MS. 2,22^; der sumerw. giiete, Flore 165 ; ~zur somerw., Baur
no. /1 8. The Germ. Summer or May stands on a par with
the Scand. god Freyr returning from exile (p. 212-3), as indeed
Maia, Flora, Aprilis were goddesses to the Romans. A tree
breaks into blossom when a god settles upon it :
seht ir den boum, der da stat,
der loubes vil u. bluomeu hat,
i ein got hat sich da nider geldn (let himself down),
an den (without him) mohte ez niht ergan,
ez ist bi namen Tervigant. Geo. 2162.
The poet of the Waruuug sings :
nu minnet (ye adore) bluomen unde gras,
niht in der (not Him who) sin meister wa»;
wip unt vogel-gesanc
unt die liehten tage lane,
der sache jegeliche (all such things)
nemt ze einem himelriche. Hpt's Ztschr. 1, 495.
And still more distinctly :
einer anhetet (one adores) daz vogel-sanc
unt die liehten tage lane,
darzuo bluomen unde gras,
daz ie des vihes spise was (cattle's food) ;
diu riuder vrezzent den got (oxen gobble your god) ; ibid. 1, 500.
Green foliage is the garment of May and Summer : quoique le bois
reprenne sa robe d'ete, Villem. Bardes Bret. 215; sumer-kleit hat
SUMMER AND WINTER. 1529
er ir gesniten (cut out), MS. 2, 47''; der Sumer wil riclien
manigen bourn rait loubes ivdt (leafy dress) 2, 83"; lieide u. anger
habent sich bereitet mit der schoeustea wdt, die in der Meie bat
gesant (which May has sent them) 2, 83* ; herbest, der des Meien
tvdt vellet von den risen (cuts fr. the twigs) 2, lOb^; vil richer
wdt, die Meie hat 1, 192^; 'sich hate gevazzet (collected) der wait,
u. schoeniu kleit gein dera sumer an-geleit (put on), Maurit. 1684 ;
in Meigeschem walde, Tit. 143, 1 ; solutis Ver nivibus virideni
monti "reparavit amictum, Claud. B. Get. 168.
p. 762.] Winter is a ruthless ruffian warrior : ' spiteful W.'s
envy Ms complained of, MS. 1, 192"; 'der arge Winter twanc,'
oppressed, ibid.; der W. hant (also twanc) die heide 2, 78*'' ; nu
ist der bliienden heide voget (tyrant) mit gewalt iif uus gezoget,
hoert wi'er mit winde hroget (blusters) 1, 193'''; des leiden
Winters ilberlast, der si verwazen (be cursed) u. sin roup ! 2, 20''.
Winter has an ingesinde, retinue, Hpt's Ztschr. 4, 311; des
Winters wdfen tragen (weapons carry), MsH. 1, 328^*. But May
is armed too, and fights him : mein ros schrait (my steed strides)
gen des Maien scliilt, Wolkenst. 115; diu sunne dringet liehtem
Meien dur den griienen schilt, der von loube schaten birt (brings
leafy shade) den kleinen vogellin, MsH. 1, 150'*. His fight with
W. is descr. in detail in the Song of battle betw. Summer and
W., Uhl. Volksl. p. 23. The AS. already has: |;a wees W.
scacen, fseger f olden bearm, Beow. 2266 (yet see p. 779 n.) ;
brumalis est ferita rabies, Archipoeta p. 76 ; Winder, wie ist nu
din kraft worden gar unsigeliaft (unvictorious), sit der Meie
sinen scha/t hat lif dir verstochen, MSH. 3, 195''; fuort mich
durch des Meien her (host), der mit ritterlicher wer den W. hat
erslagen (slain), Hiltzl. 131, 51 ; winder ist nider valt (felled),
Wiggert 37 ; hin sent wir den W. jagen (chase away), Conr. v.
Ammenh. extr. W. p. 51 ; wol hin, her W., ir miiezt ie ze ritme in
hergen, Frauenl. 369, 16; der sumerwiinne den strtt Ian (drop the
strife with), Flore 150. Haupt on Neidh. 45, 12 takes Aucholf
to be for oukolf in the sense of krotolf (p. 206) ; yet also Goth.
auhj6n = tumultuari might be brought in. The names ilfai^om,
Meienris (Closener 68) point back to old customs ; the island
Meigen-ouwe, now Meinau, perh. to an ancient site of the spring
festival.
p. 762.] A sweet May-song in Wolkenst. no. 63, p. 173 : liet,
1530 SUMMER AND WINTER.
da si mite enjjfdJicn den Meigen. To welcome the spring is in
ON. ' ykfagna ]>eiv sumri/ Maurer 2, 232 ; alle die vogel froeliche
den Sumer singende euphdnt, MS. 1, 2P; entphdhen die wunig-
lichen zit^ Diut. 2, 92 ; ontfaet den Mei met bloemen, hi is so
schone ghedaen, Uhl. Volksl. 178 ; sleust uns auf (unlock) die tiir,
u. lest den Sumer herein, Fastn. sp. p. 1103; ir siilt den Sumer
gruezen, u. al sin ingesinde, MSH. 3, 202*; Meie, bis (be) uns
willekomen, MS. 1, 194''; wis (be) willekomen, wunneclicher Meie
1, 196*. May and Summer are distinguished: sint willekomen /ro
Sumerzlt, sint will, der Meie 1, 59*; ich klage dir^ Ifeie, ich klage
dir, Siirnerwunne 1, 3*^.
' In den Meien riden ' was a real custom/ Soester fehde p. 660.
The men of Mistelgau near Baireuth sent envoys to Niirnbg. to
fetch Spring. They were given a bumblebee shut up in a box
(Suppl. to 697) ; but curiosity led them to peep in, and the bee
escaped. They shouted after it 'na Mistelgau ! ' and sure enough
the long rain was followed by fine weather^ Panz. Beitr. 2, 173;
conf. Herod. 1 , \Q2, where a country has the spring taken out of
its year.
p. 763.] The coming of Summer is known by the opening of
flowers, the arrival of birds : der sumer ist komen schone uber mer
hat uns ze lande braht ein ivunniclichez her, MSH. 3, 226% as in
Ssk. spring is called Tcustandkara, florum multitudinem habens ;
do man die sumerwunne bi dec vogel reise erkande, do loste der
Mei die hluoraen uz den tiefen banden 3, 229'^ ; der sumer ist mit
siLezem sange schone erwecket 3, 241'' ; doch kam ich uf ein heide,
diu was liehter bluomen vol, daran moht man schouwen wol, ob
der Mai ze velde lac, Ls. 1, 199. Xithart leads the Duchess, Mdth
pipers and fiddlers, to where he has thrown his hat over the (first)
viol ; kneels down and raises the hat, ' ir lat den sumer schinen/
MSH. 3, 202^ ; 's ersti veigerl brock i' dir z'liab, Firmen. 2, 798,
and Voss goes in search of the Jirst flowers as spring-messengers,
Goethe 33, 148 ; the flrst buttercup and hvitsippa used to be
eaten, Dybeck '45, 68-9, conf. the first 3 cornhlussoms, Superst.
I, 695. 1018. Tussilago, coltsfoot, is called sommer-thurlein
(-doorlet) and Merzblume, because it springs up immed. after the
snow has thawed ; also -filius ante patrem, filia ante matrem,
Nemnich 1515; Nethl. zomer-zoetjes (-sweetiej =galanthus nivalis.
Clover too is called summerdoiver, visumarus, KI. schr. 2, 159.
SUMMER AND WINTER. 1531
p. 7G3.] Chelidonium, celandine, so called because it comes
with the swallow and withers at his going, Dioscor. 2, 211," A
spring song in Lucian's Tragopod. 43 — 53 (ed. Bip. 10, 4) makes
blossom, sivallow, and nightingale heralds of spring ; if you see
the first ploughman ply, the first swallow fly, &c., Sup. I, 1086 ;
usque ad aduentum liirundineum vel ciconinum, Sidon. Apoll. 2,
14; ciconia redeiintis anni jiigiter niintiatrix, eixcien^ tristitiam
hiemis, laetitiam verni temporis introducens, magnum pietatis
tradit exemplum, Cassiod. Var. 2, 14; Maien-bule, sommergeck.
Diet. 2, 506 sub v. biihl : conf. ' kunden vogel rehte schouwen,
so lobten sie ze frotiwen fiir die liehfen sumerzU, MS. 1, 84".
p. 769.] Schwartz de Apoll. 33 compares Apollo's fight with
the dragon to that betw. Summer and Winter. The song in
Wiggert p. 37 says :
Winder ist nider valt (felled).
Winder, du bist swer sam ein bli (heavy as lead),
Sumerj du kanst den Winder stillen (bring to reason).
In the Nethl. song of battle betw. S. and W. (Hor. Belg. 6, 125
— 146) Venus comes and reconciles the / brothers ' ; yet, at the
very end, it says Winter has had to be killed — evidently the ending
of an older song. Other pop. songs of summer in Firmen. 2,
15. 34. On the Eisenach sommer-gewinn, see Wolf's Ztschr. f.
myth. 3, 157 and Hone's Daybk 1, 339 (conf. the May fetched
by May-boys in Lyncher p. 35-6) ; the straw Winter is nailed to
a wheel, set on fire, and rolled downhill, Daybk 1, 340. In Fran-
conia the girls who carry Death out are called death-maidens,
Schm. 1, 464. In Jever they have the custom of ' meiboem
•setten,' Strackerjan p. 75.*
p. 781.] By the side of May appears the May -bride, Kuhn's
Sag. pp. 384. 513, otherw. called biihli, fastenbilhli, Staid. 1,
240. The ]jlig1ited pair are sought for, Somm. p. 151, conf. 180;
* Our people's love of a forest-life, which comes out esp. at the summer-holiday,
is shown in the following passages : ze walde gie, Kindh. Jesu 101, 12 ; (dancing on
the meadow before the wood) reigen vi'ir den wait an eine wise lauge, MS. 2, 55'';
ze holze loufen, reigen 2, 56* ; daz dir ze ivahle stat der fuoz (for a dance), Wius-
bekin 29, 4. Haupt p. 78, Massm. Eracl. p. 609 ; wir sulu vor disem fur ho Iz ligen
durch der bluomen smac u. der vogel gesauc, Wigam. 2472 ; ich wil vor disem
walde ein huchzit machen, u. herladen u. bitten frouwen u. ritter stolz an diz
grilene fUrholz 2477 ; vor dem walde in eime tal da sach man swenzo blicken, die
megde wurfen ouch den bal, MS. 2, 56^; vil schOne ze walde, an dem werde, hebent
sich die tenze 2, 57^.
1532 SUMMER AND WINTER.
the Swedes call her midsummars-brud, Wieselgr. 410. Dk. Pot-
ter's Der minnen loep \, 30-1. Antonius de Arena (a Provence
poet, d. 1644) de villa de Soleriis (Souliers), Lond. 1758 informs
us : ' Cum igitur nunc se offerat hilarissimus mensis Mains, quo
tempore oranes populi voluptati et gaudio, laetitiae et omni solatio
indulgere solent, ut inquit gloss, et ibi doctores in 1. unica, C. de
mayauma, lib. xi, tunc enim apparent herbae frondesque virentes
et garritus avium, corda hominum laetificantes ; Bononiae, et in
nostra Provencia, ac hie Avenione, in viis reginas pro solatio
faciunt, quas viri coguntur osculari. Item in dicto mense Maio
amasii, in signum amoris et solatii causa amicarum, altissimas
arhores plantare solent, quas Maios appellant' ; conf. Forcell. sub
V. majiima. At Lons le Saunier and St Amour the prettiest
girl is chosen to be nyniphe dii printemps, is adorned, garlanded
and carried round in triumph, while some collect gifts, and
sing :
etrennez notre epousee !
voici le mois, le joli mois de Mai,
etrennez notre epousee
en bonne etrenne !
voici le mois, le joli mois de Mai,
giCon voiis am hie !
In Bresse (now dept. Ain) the May-queen or May-bride, decked
with ribbons and flowers, walks first, led by a young man, while
a May-tree in blossom is carried in front. The words of the song
are :
voici venir le joli mois,
Falouette plante le Mai,
voici venir le j/'oZi mois,
Falouette I'a plante.
le coq prend sa volee
et la volaille chante.
See Monnier's Culte des esprits dans la Sequanie. In Lorrain
too he is called jo/i Ma.
The Italians danced at the spring holiday, Donnige's Heinr. VII,
191 ; conf. the May-feast as descr. in Machiav. Stor. Fior. 1, 109.
149. In ancient Italy, under stress of war or pestilence, they
vowed a ver sacrum, i.e. everything begotten and born that spring.
TIME AND WORLD. 1533
Niebubr 1, 102. The Sei'viau Wliitsun queen is called /craZi^za,
Vuk sub V.
p. 782 n.] Vier /rone vasten, Meinauer's ISTaturl. p. 8 ; in der
fronfaste)i, in den fronfasten, Keisersb. Om. 42-3. Did they have
a matron go about muffled at that season ? Er. Alberus in Fab.
39 says of a disorderly dressed female : ' sie gieng- gleichwie ein
fassenacJd ' ; die Hebe fraa fastnacht u. den jungherrii von fron-
fasten, Bienenk. 49*^.
p. 784.] Does an AS. riddle in Cod. Exon. 417-8 refer to the
flil'ing summer ? ' spiunevveppe, daz sumers zit im gras uf griienen
wisen lit/ Albr. v. Halb. 124^. An Ital. proverb traces the
spring gossamer to three Marys (see p. 416 n.): ' vq' quant'
hanno //aio questa notte le tre Marie ! ' conf. Indiculus 19 : Me
petendo (peiidulo ?) quod boni vocant sanctae Mariae/ and
Nemu. sub v. fila divae virginis. Mildchen- or MiittcJien-sominer
is supp. to mean Matthias' summer, from its appearing on that
saint's day. Yet we read : de metten hebbt spunnen, Milllenh.
p. 583. Now Metje is Matilda, Brem. wtb., and we actually find
a ' Gobelinus de Rodenberg dictus Mecldllde-smner ' Seibertz 2,
286 (yr 1338). Matthidia in Clemens' Recogu. becomes Mehthild
in Ksrchr. 1245. Flying gossamer is called in India marudd-
hvaya, Marut's flag, Hpt's Ztschr. 5, 490.
p. 786.] In England on May 1 the Jiohhij -horse is led about,
and also a bear, Haupt 5, 474 ; conf. the erbes-biir, Somm. p.
155-6. Plngster-hloemen, Pinkster -hlomen, Whitsun-flowers, is
the name given to the merry processionists at Jever, Strackerj.
p. 76, and in Westphalia, Firmen. 1, 359. The Whitsun sleeper
is nicknamed pfinst-lilmynel (-looby) also in Mone's Schausp. 2,
371 ; in Silesia raiicli-fihs, Berl. jrb. 10, 224. In Russia the lie-
abed on Palm Sunday is scourged with rods, Kohl's Russ. 2, 186.
On taudragil see GDS. 509.
CHAPTER XXV.
TIME AND WORLD.
p. 791.] Wile, stunde, Grafi" 4, 1224, zit, xuile, stunde, Uolr.
1554, and stand, iveil, zeit, Wolkenst. 161 stand side by side; so
our 'zeit u. toeile wird mir lang,' I feel dull. Wile occurs even
VOL. IV. s
1534 TIME AND WOELD.
with a numeral : iinz (until) drie wile komen liin^ Servat. 2652.
As Xp6vo<; was a god, and Kaipo^ is called a graybeard, Tom-
maseo 3, 15. so is diu ivile personified, conf. wil-scelde, pp. 857 n.
863 ; ' der wile nigen,' bowing to w., MSH. 1 , 358^ ; undanc der
viWe sagen, Kl. 274; gert si (honoured be) diu ivile unde dirre
tac, Parz. 801, 10; saeh'c wile, saelic zifc, MSH. 1,296% conf.
AS. sael = felicitas and tempus opportunum ; gistuant thera ziti
(7!mii = instabat tempus, 0. iv. 9, 1, conf. des Sumers giiete, p.
760 n. Above all, there is ascribed to Time a coming, going,
striding, advancing, drawing nigh, entering. Ssk. amasa time,
from am to go, Bopp, see Gramm. 491-2 ; Lith. amzis, Armor.
awzer, Kymr. amser, Ir. am. The Lat. seculum is fr. sec to go, Ssk.
sac fr. sak = sequi (or secare? Pott, 2, 588). The OHG. dihsmo,
conn, with Goth. ]?eihs, means processus, successus, advance,
Graffs, 111. M. Neth. tiden = ire, Lekensp. 622. Gramm. 1,
978; diu wile hete sich vergangen, Osw. 3443 ; die tit ghiiic vort,
Maerl. 2, 364 ; \k seo tid gewat ofer tiber sceacan, Cgedm. 9, 1 ;
tho ward thiu tid cuman, Hel. 3, 14. 23-4. 25, 22; ein paar
stunden hommen in's land, Weise's Lustsp. 3, 198 ; es giengen
nicht drei tage in's land, Jucundiss. 36 ; ehe zwei jahre in's land
gehen,'Po]. maulaffe 4; thiu tid was gindliit, Hel. 121, 21 ; nahtun
sih thio hohun giziti, 0. iv. 8, 1 ; zit wart gireisot, 0. i. 4, 1 1 ;
' swie sich diu zit huop,' arose. Tit. 88, 4 ; die tit, die nooit noch
glielac, Rose 353; weil jetzt die zeit hetgeneigt, Eichst. hexenpr.
85 ; thio ziti sih hihrahtun, 0. iii. 4, 1 ; tho sih thiu zit hibmhta,
O. iv. 1, 7; do sik de tid hrdchte, Sachsenchr. 205; do sik
brdchten dusent u. twehundert jar 226 ; forS baero (1. haeron)
tid, Casdm. 8. 31 ; nie sich diu zit also getruoc, Trist. 13, 34; sik
hadde de tid gedragen, Sachsenchr. 213 ; our ' what future time
might bring loiih it,' Irrg. d. liebe 24S; 'die zeit hringt's.'
p. 792.] Stiinde, houi-, often stands for time : ' ja gie in diu
stiinde mit grozer kurz-icile hin,^ their time went by with much
pas-time. Nib. 740, 4; nach des Merzen stunden, Gudr. 1217, 3.
But the OS. werolt-stunda = mundns, Hel. 76, 5. 159, 11. The
M.Neth. also expressed a moment by 'en stic,' Rose 1952, and
by the phrases : * biz man geruorte die bra,^ while one moved the
eyelid, Servat. 342 ; biz ein bra die andern ruorte 3459 ; also
schiere (as fast as) diu ober bra die nideren geriieret, Hpt's
Ztschr. 2, 213.
TIME AXD WORLD. 1535
p. 793.] Voss ill Luise p, m. 220 ingeniously derives luerlt,
world, fr. werlen, to whirl. The World is often apostrophized
by Walther 37, 24. 38, 13. 122, 7. In Ssk. the ages of the
world are yuga, the two last and corrupt ones being JJcdpara's
and Kali's, Bopp's Damay. p. 206. The men of the golden age
are themselves called cjoUen, Lucian's Saturn. 8. 20 (ed. Bip. 3,
386) ; conf. our Schlaraffenland, Cockaign, GDS. 1.2. So in
Ssk. the plur. of loka (mundus) = homines; and OHG. AS. ferah,
feorh have ' mid ' prefixed to them, answering to mitil-gart, mid-
dan-geard : OHG. midfiri, mittiverihi, AS. viidfeorme. Manaseps
seems to corresp. to the Eddie alda ve iar&ar, Seem. 23'', popu-
lorum habitaculum, terra ab hominibus inhabitata (F. Magn. p.
255 n,), to which is opposed utve = idgar&ar, gigantum habitacula.
And the Gael. sioJ, seed, often stands for people, men.
p. 791.] Ssk. loha, mundus, fr. luc, lucere ? conf. Lat, locus,
Xith. laukas = campus ; ' disa sconun werlt' in Notk. Bth. 147
transl. pulcrum mundura. The Hindus also held by three worlds:
heaven, earth and hell, Holtzm. Ind. s. 3, 121 ; mudhyama loka
= media terra, quippe quae inter coelam et infernum, Bopp's Gl.
256''; or simply Madhyama, Pott 2, 354. The Greeks too divided
the world into ovpav6<;, >yala, rdpTapo^, Hes. Theog. 720 (see
Suppl. to 806). ON. heimr terra, himiun coelum, heimir in-
fernus ? Heimr is opposed to hel. Seem. 94'' ; liggja i milli heims
ok heljar, Fornm, s. 3, 128 means to have lost consciousness.
O. V. 25, 95. 103 puts all three in one sentence : ' in erda joh in
himile, in ahgrunde ouh hiar nidare.'' Distinct fr. middjungards,
earth, is Goth, mipgards = m.ed[u.m in the compound mi|>garda-
vaddjus, fxeao-Toi-xjov, Ephes, 2, 14. 'This myddel-erde/ Ali-
saunder p. 1 ; iz thisu woroU lerta in mittemo iro ringe, 0. iv. 19,
7; ert-rinc, Diemer 118, 23. 121, 1 ; der irdishe ring, Mar. 191,
16. Earth is called diu gruntueste, Rother 3651; OHG. crunffesti
fundamentum, Graff 3, 718. * Daz hu vergieng,' the world
perished, Wolkenst. 180. In the centre of the world lies an
old stone, under it the measuring chain, Temme's Altmark p. 33 ;
conf. navel-stone (p. 806). Other names : der maere meregarte,
Karajan 22, 15; der irdiske gihel, Mar. 156, 40; daz iniiske tal
174,34.
The ivorld-snaJce has its head knocked off by a throw of Thor's
hammer, Sn, 63. Even Fischart in Gesch. kl. 31'' says : ' When
1536 TIME AXD WORLD.
Atlas wanted to shift the globe to his other shoulder, to see whab
the great fish was doing Avhereon the world is said to stand;
couf. Leviathan (p. 998).
p. 795.] The world is called ' der vrone sal/ lordly hall, Diemer
297, 6, which usu. means heaven; bat 'der sal' 326, 7 seems
to be temple. On the other hand : ' diz jamertal/ vale of sorrow,
Renn. 896 ; diz dmertal, Griesh. Pred. 2, 101 ; in ditze chlageUche
tal, Mar. 148, 2. 198,33; dieses jia?u7neru. Jcummerthal, Schwei-
nichen 1, 17; ' varen uz disem ellende,' misery, Griesh. 2, 15;
uz disem uhden woftale, Diem. 301, 2; in disem angst-hause,
Drei erzn. 270; von dirre snoeden werlt, Frib. Trist. 33.
p. 795.] There are several heavens : ace. to Diut. 3, 41 ten
at first, but after Lucifer's fall only nine. The Finns- too have
nine heavens, taivahan yheksiin an, Kal. 10, 190. 28, 308-9; vor.
froeide zuo den himehi (ad coelos) springen, MS. 2, 47".
p. 800.] The World-tree is called ash- Yggdrasill in Sasm. 3^
but Tggdrasills askr in 8*. 44-5. 89'^; conf. the Low Sax. legend
of the ash (p. 960). Again: miotv id'r kyndiz (is kindled), Ssem.
8*; miotvid' vaaevain fyrir mold ne&an 1" ; which is rendered arbor
centralis, for mioi = medium, says Magnusen. But Rask reads
myotviSr, and other expositors miotuSr. Is miotuSr the tree the
same as miotu^r, God (p. 22) ? Again : * it aldna tre,' Ssem. 8^;
peril, also the word aldurnari, seculum servans 9^ signifies the
same world-tree. The snake gnawing at the roots of the ash
must mean mischief to it : well. Germ, superstition likewise places
enmity between snahe and ash, Pauz. Beitr. 1, 251-2. 351-2. A
somewhat doubtful legend tells of a world-old druden-haum on
the top of the Harberg near Plankstellen in Franconia, that its
leaves fr. time to time shed golden drops, milk oozed out of itg
roots, and under it lay a treasure guarded by a dragon ; on the
tree sat a great black bird, who clashed his wings together and
raised a storm when any one tried to lift the treasure (?)
Similar to the passage quoted from Otfried is another in iv. 27,
19:
tho zeintun (pointed to) tvorolt-enti sines selbes henti,
thaz houhit himilisga munt, ihxe fuazi ouh thesan erdgriint,
thaz was sin al in wara umbikirg in fiara
obana joh nidana.
But 0. has nothing about hirds. Neither has the legend on the
TIME AND WOELD. 1537
Wood of the Cross ; but it mentions the spring and the serpent.
It makes Seth look in at the door of Paradise and spy a spring,
which parted into the four rivers Pison, Gihon, Tigris and
Euphrates ; at the source of the Euphr. stood a withered tree,
with a great serpent coiled about it ; its root ran deep down into
hell, on its crown lay a newborn babe in swaddling-bands. The
serpent is he of the forbidden fruit-tree, but he answers to
Ni"Shoggr, the four rivers or sprinrjs corresp. to the three of the
Edda, the child on the tree-top to the eagle, and the roots of
both trees reach down to hell. But the wood of the Cross only
comes of three pips off this tree, which grow up into three other
trees. Now where did this legend spring up ? and may some
heatheyi features ]xQ,ve\)QQ\\ adopted into it ? The Leg. Aurea c.
64 is very brief.
With the Oriental fable of the mouse gnawing at the root of
the bush in the well, ought to be conn, the Indian myth of the
thin stalk of grass hanging over a precipice, and unceasingly
gnawed by a mouse, Holtzm. 3, 114. The widely spread fable
above has even been painted, Mone 8, 279 ; conf. Benfey's
Pantsch. 1, 80. 2, 528. Liebr. on Barlaam p. 330-1,
p. 801.] Gehenna is supposed to mean vale of sorrow; pi.
gehennae, Arnob. 2, 14. Arab, iahennem, Pers. gehinnoni ; the
Turks, too, retain it in the Koran as jehenne, the abode of ehlis,
diabolus. "A8t](;, atdr]<i is expl. as the invisible (god), fr. at'S?;?.
Hades is addressed as a person : o)va^ 'AtSrj, Soph. Trach. 1085;
so is the Hebrew Sheol, b^i^'I}, bi^p Gesen. 731'^ [see Hosea 13,
14, and 1 Cor. 15, 55]. Lucian de luctu 2. 3 descr. Hades as a
vast and dark subterranean abyss, encircled by the fearful streams
of Cocytus and Pyriphlegethontes, and to be reached by sailing
over the Acherusian bog. Dietrich in Hpt's Ztschr. 7, 305,
says Nijihel is a place of torment too ; yet hoU in Fischart's
Garg. 202", is still a mere dwelling place : das (wie dort ge-
schriben steht) ^eiu so weite holle find man kaura, da all die toden
hetten raum.'' Did he take that fr. the passage in Widukind ?
Simple dying is called faring to hell ; hence the Norse expres-
sions hel-reid' [e.g. Brynhildar), and fara til Heljar (p. 313). It
sounds purely local in ' si ist in der helle hegraben,' buried in
hell, Kschr.'2530.
p. 801.] Leonidas at Thermopylae bids his men break their
1538 TIME AND WORLD.
fast, for tbey will sup in the realm of the dead : liodie apud
inferos coenabimus. ' TliorgerSr segir hatt : engan lieti ec natt-
vev'6 haftj ok engan niun ek fyrr euu at Freijju,' not sup till I
sup with F. (yr 945), Egilss. p. 603 ; ' lifiS heilir lierra, ek man
hid O&ai fjista,' to-day guest with OSin, Fornald. s. 2, 366 ; conf.
the passage fr, Saxo in Suppl. to 818 (KL schr. o, 354< seq.).
p. 802.] De olde helweg, Urk. of 1518 in Wigand's Corv.
giiterb. 229; liellewege, Jielleknochen 241. Bruckner derives the
Henneberg ' hill weg, halwehr/ boundary, fr. hiil (for bagel).
Herweg means also the Milky Way, Woeste 41 ; Hans Helwagen,
MB. 25, 314 (yr 1469). 316. 384.
p. 803.] Hellia lies low. Beside the root of a tree of para-
dise Seth looks into Jwll, and sees his brother Abel's soul. It is
curious that Brynhild on her hel-rei& drives through the Italls
of a giantess, Stem. 227. Diu tiefe helle, MS. 2, 184'\ Hpt'a
Ztschr. 2, 79. In the same sense death is called deep : an thene
cliapwi clod, Hel. 136, 1, and conversely 'in der hitteron hella,'
Grieshaber 2, 33. 44. 65. 76. 97. 108. 122; and 'diu helle diu'st
ein hitter hoi,' MSH. 3, 468*=, when usu. it is death that is bitter.
The Greek underworld had an opening, through which Pluto
descends when he has carried off Proserpine, Pans. ii. 36, 7,
while Dionysus leads Semele out of hades across the Alcyonian
lake ii. 37, 5. The Teut. hell has likewise a gateway (mouth),
which is closed up with a gratiug : fyr nd-grindr neSan, Stem.
68^. 86^; hnigin er hel-grind, when the grave-mound opens,
Hervarars. p. 347. OS. helli-porta, Hel. 97, 17; thiu helliporta,
0. iii. 12, 35; antheftid fan hell-doron, Hel. 71, 9; de doir
vanner hellen mot aupen wesen, Slennerhinke, beginn. There is
a Sollthor-spUze in Salzburg, M. Koch's Reise 315. Ler helle
invart is a hole at which all the dead went in. En. 2906 — 15 ;
dringet in daz helletor, Hpt 2, 69 ; diu riuwe (ruth) stet fiir der
helle tor, Warnung 316.
p. 804.] OHG, iLelli-strouin = rudenii, torrens inferni, Graff 6,
754 ; HijU-hahen, hell-hook, was the name of a whirlpool in the
Rhine ; Fischart's Gllickh. schif 429.
p. 805.] Plainly Christian are the following notions : ' minne
hat uf erde bus, ze himel ist reine filr Got ir geleite, minne ist
allenthalben vxin ze helle,' love is everywhere but in bell. Tit. 51 ;
helle-viur, -fire, Kcbr. 1138; daz winster viur, MSH. 1, 298'^;
TIME AND WOELD. 1539
' ich liau fiwer a. vinster ze der zeswen unfc ze der winster' to
right and left, Todes geliugede 661 ; der helle fiwerstot, Warn.
72; in der lielle liinnen u. brdten, Griesli. 2, 76. 108. 123. Yet
the heathen fancy of fires darting out of opened grave-mounds,
and of haurja-eldr in general (Fornald. s. 1, 437), seems conn,
with hellfire. On the other hand we hear of heWe-vrost, Tod.
geh. 902. In pop. speech, hell is any dark hole or corner : the
tailor throws pieces of cloth ' in die holle/ the prentice jumps up
^aus der Jwlle' (fr. behind the chest), and makes for the door,
Pol. maulaffe 4; kroch nach der holle 6 ; geh hinter'n ofen in die
hell, H. Sachs i. 5, 495''. The Christian hell has a pool of
pitch and brimstone : beck unde sivebel, Diemer 313, 9 ; von deme
bechen 303, 22; beli-welle 298, 29. 303, 27; die swarzen pech-
velle (1. -welle), Tod. geh. Qd)Q ; die bechwelligen bache 899 ; mit
bechivelUger hitze 929. In the miirchen of Dame Holle the gold-
gate and pitch-gate stand opposed, like heaven and hell. Again :
in dem sivebel, Warn. 260; in den siuebel-sewen (-lakes) baden,
Servat. 3541 ; diu helle stinchet wirs danne der fule hunt, Kara-
jan 31, 8; infer le puant. Thib. de Nav. 150; puafine, Gaufrey
p. XXX. The stench of hell may have been suggested by the
noxious fumes that rise out of clefts in the earth,
p. 806.] Greek opinion placed Tartarus not inside the earth,
but an immense way off it. A brass anvil {')(^uK,Keo<i ciK/Jicov) fulls
nine days and nights fr. heaven, and touches earth on the tenth ;
it takes nine niore to reach Tartarus, Hes. Theog. 722 — 5 ; but
Homer makes Hephaestus fall fr. heaven in one day, II. 1, 592.
The Lat. Avernus is Gr. d-opvo<;, bird-less, * quia sunt avibus
contraria cunctis,^ Lucr. 6, 742. An AS. word for hell is scnef,
cavern, C^dm. 212, 10. MHG. dbis. Roth's Dicht. pp. 10. 23;
^daz abgrunde' also occurs in Rother 4434; 'in der helle griinde
verbrunne e ich,' I'd sooner burn, MS. 1, 56^; an grand grim-
maro helliun, Hel. 164, 5 ; der fiirste uz helle abgriinde, Walth.
3, 12; de hellegrunt, MB. 5, 138; der bodengrunt (bottom) der
helle, MS. 2, 147''. In Huss. however [beside the more usual dd
fr. aS?;s"] it is called bez-dnd, bottom-less, like d-^uaaa. Conf.
der erde volmiinde (fullamunt), Gute frau 2022 ; der erden bunder
(ON. pundari), Hpt's Ztschr. 2, 131.
p. 800.] On the Delphian navel as earth's centre, see Pott's
Ziihlmeth. 267; Zeus ascertains it by sending out eagles or
1540 TIME AND WOELD.
ravers. To tlae Irisli too earth's navel was a stone, Lappenb. in
Allg. encyol. d. wiss., art. Irland 49''. A stone in helles-grunt
occurs in Uhl. Volksl. 1, 8 ; the diUe-stein is the stone ' den kein
Imnd iiberbal, kein wind iiberwehte, kein regen ilbersprehte/ p.
7 ; iiber fVlielJplata springen, Vonbun p. 65. Dillestein means
bottom-stone.
p. 807.] The underworld has its waters, streams : sa hon ]7ar
ra&a^ j^raunga straumamernx meinsvara, Ssem. 7''; Va&gehni va"Sa
181'^; in der helle haden, Engelh. 6050; ze helle hadev, MSH. 2,
259^ 260^; in den swebel-sewen (brimstone lakes) haden, Servat.
3541 ; sele hesoufet (drenched) in hellepine, MS. 2, 150'\ Hell
is a well, a helle-pnzze (-pit), obene enge (narrow at top), nidene
wit, Wernh, v. N. 41, 5 ; da diu unerfulte hitze des ahgrnndes uz
diezen, Todes geh. 896 ; helle-sot, MSH. 3, 463'' answers to the
AS. seaSm the text ; Hellehessel, -kettle, a family name at Bonn.
Snsl in cwissusle is appar. the ON. sysla, negotium, cura, labor,
passing over into supplicium, as verk into verkr, dolor ; conf.
suslhona, hell-foe, Cfedm. 305, 1.
p. 807.] Hell is said in AS. to be wyrmsele and wyrmum be-
wunden, Judith 134, 49. 57 ; ]?aer bi'5 fyr and wyrm, Ceedm. 212,
9; iiz diseme wurmgarten, Diemer 295, 25. There also dwells
the hell-houvd. (p. 996-7. Suppl. to 815) There were punish-
ments in hell for heathen heroes too : Sio^ur'Sr Fafuisbani has
to heat an oven, and Starka'Sr Hiefi okla-ehl,' Fornm. s. 3, 200;
conf. St. Patrick^s Purgatory by Th. Wright xi. and 192.
p. 809.] Leo in Hpt's Ztschr. 3, 226 has a Gael, miidsindl,
mutatio, which I have not found in any dictionary. He only
gets it out of ninth, mutare, and i^puil, spolium; but the OS-
7nudftpelJes megin (like iar'Sar megin) requires a material sense.
That of wood, ti-ee, is supported by Ssem. 9'': ^geisar eimi vi^
aldurnara,' the fire rages against aldurnari, i.e. Yggdrasill ?
(Suppl. to 800 beg.). Lapp, nniora, muorra [Mong. modo^ =
arbor; but Syriauic and Permic niv, Votiak 7nuzier7i = \a,nd,
Rask's Afh. 1, 39. Finnic, beside maa, seems to have moa, nnui,
Castren's Syrian. Gr. p. 149.
p. 810.] Snrtr is a giant, not a god : S. oc in svdso goff,
Sffim. 33"; S. ok aosir ISS'^; Surta sell 8^^ is supp. to mean fire.
Domesday-bk has a man's name Sortehrand. With Snrtr conf.
Slav, tchort, cert, cza?*^ = devil [tchorny, czerny = black], p. 993.
TIME AND WOELD. 1541
Maspellz synir hafa einir ser fy Iking, er su hiort mioc, Sn. 72 ; the
field on which they encounter the gods is called Vigriff'r, Stem.
33". Sn. 7b, and also Oslcopnir, Stem. 188".
p. 810.] The world is destroyed by fire. The Indians spoke
of ' the 2'snal fire of the Last Day/ Holtzm. Ind. s. 2, 90 : ' de-
structive as the L. Y).' 2, 86. 99. An Ionic dance was called
Koa/xou eKTTvpoiai'i, Atlien. 5, 283. At Rome one foretold
* ignem de coelo lapsurum finemqne mtindi affore/ Capitolini M.
Anton. 13. The Celts believed the end of the world would be
by fire and water : eTriKparrjcreLv Se irore kuI irvp Kal vdcop,
Strabo 4, 45. 198: Gael, hrath, ultimum orbis incendium; g^i lei
hhrath, in aeternum, unquam ; conf. Ossian 3, 433. AS. o"S haeles
cyme, till fire's coming = end of the world, Cod. Exon. 200, 28 :
unz an die stunde do allez sol verhrinnen, Karajan 50, 15 ; grozer
schal, als al din iverlt da hrunne, Wigal. 7262 : din jamertac wil
schiere komen, u. hrennt dicli darunibe iedoch, Walth. 67, 19.
p. 812.] On Antichrist, conf. Griesh. Pred.p. 150-1 ; ich wene
nu ist aniicrist den heiden cumen ze helfe, Gr. Rud. 14, 9 ;
deable antecris, Meon 3, 250; I'ame emporteirent Pilate et
anticris, Aspr. 9^. Miillenhoff in Hpt's Ztschr. 11, 391 does not
see so much affinity betw. the Muspilli and the Edda.
p. 814.] Beside aldar rok, ragna roh, we have piod'a roJc, Ssem.
28'', tica rdkd6''',ftra rok 49'', forn ruk 63". AS. racu is Ssk.
rajani, night (Suppl. to 737). To this Twilight of the gods 0.
Schade in his sixth thesis refers the saying : 'it is not yet the
evening of nil the days.''
p. 815.] The stars fall from heaven (Suppl. to 817), the
rainbow breaks down. Atlas holds the vault of heaven on his
shoulders, it must fall when he removes them : quid si nunc
caelum mat ? Ter. Heaut. iv. 2. The Celts e(f)aaav SeSiivac
fxrjTrore 6 ovpavbf avroi<; e/xireaoi,, feared the sky would fall on
them, Arrian's Anab. 1, 4. GDS. 459. 460. Germ, superstition
tells of a little bird (tomtit) that holds his little claw over his
head when he sleeps, to shield it in case the sky fell in the
night. The ship Naglfar is conn, with Naglfari, the liusband
of Nott, Sn. 11 ; it takes as long to build as the iron-rock to wear
away, which the woman grazes with her veil once in 100 years;
conf. the cow's Jtide being picked clean by the giant (Suppl. to
544). It was an AS. belief also that the hellhound was fought
.1542 TIME AXD WORLD.
with : ' SI he toren of heUehundes toSum/ teeth, Kemble no. 715,
yr 1006; hellehunt, MS. 2, Ul'' (Suppl. to 807. p. 996-7). The
Last Judgment is like the tribunal of Minos in the underworld,
Luciau's Jup. confat. 18, and the judgment of souls of the
Mongols, Bergm. 3, 35; conf, jMichael's balance (p. 859). AS.
notions about the end of the world are preserved in Cod. Exon.
445.
p. 817.] The Archipoeta's poem on the ff teen signs is in Hpt's
Ztschr. 3, 523 — 5. The signs vary in the different accounts, see
Sommer in Hpt 3, 525 — 530. Wiedeburg p. 139. Lekensp.
Deckers 2, 264. Diemerp. 283 — 7. Grieshaber p. 152. Mone's
Schausp. 1, 315 seq. MSH. 3, 96^'. The 12th sign in the Latin
poem above is : fixae coeli penitas stellae sunt casurae. (the same
in Griesb.) ; in the Asega-book the 13th : sa fallath alle tha
sfera fon tha himule ; conf. Seem. 9'' : hverfa af himni heiSur
stiornur. The common folk held by other prognostics besides :
when it strikes thirteen and the hens take to crowing, the Judg-
ment-day will come, Hpt 3, 367. The earth quaked, ON. iorS
diisad'i, Seem. 241''. The Greeks ascr. the phenomenon to Posei-
don, Herod. 7, 129, or some other god: rr/v ttoXlv tov Oeov crel-
o-avTd, Paus. i. 29, 7, elsewh. to Typhoeus, Ov. Met. 5, 356 ; its
cause is discussed by Agathias 5, 8. The Lith. god of earth-
quake is Drehkullijs, Nesselm. pp. 154. 208, fr. drebeti, quake,
and kulti, strike. A New Zeal, story of earthquake in Klemm 4,
359 ; the earth is carried by a tortoise 2, 164.
p. 818.] The valhyrs conduct to heaven, as the Hours opened
the cloud-gate to Olympus. So too the angels fetch away dying
heroes : la vos atendent li anges en chantant, contre vos ames
vont grant joie menant, Asprem. 22'^ ; lame emporterent li ange
en chantant 28^. A cliff in Blekingeu is called VaJhall, and at
two places in Westgotland are Valhall, Yahlehall : they are the
hills fr. which old men weary of life threw themselves into the
lake or brook running below, in which they were washed. Such
water bears the name of Odens-kilUa : in taking possession of
them, the god first washed or bathed them; conf. Geijer 1, 115
(Suppl. to 832). Brave men goto ValhoU : sa var atruna^r
heiSinna manna, at allir j^eir er af sdrum andadisk, skyldu fara
til ValJiallar, Fagrsk. p. 27. A servant goes not to V.- except in
attendance on his lord, Fornald. s. 3, 8. Vapna-Jjing goes on in
TIME AND WORLD. 1543
v., for wliicli a son fits out liis fatlier by buryiug his weapons
with hiuij Nialss. c. 80 ; ' jnl vart valkyrja at AlfoSui*, mundo
einherjaraWir berlaz urn sakar pinar,' were glad to be struck down
for thy sake, Siem. 154''. When Hakon died a heathen and was
buried, his friends gathered round his grave, and in heathen
fashion saw him otf to Valhull : maelto j^eir sva, fyrir grepti
hans, sem heiSiuua manna var siSr til, oc visoffo honom til VaU
hollar, Hakonars. c. 32. Inde vota nwiciipat (Ringo), adjlcitque
precem uti Haraldus, eo vectore (equo suo) usus, fati consortes ad
Tartara antecederet, atque apud praestitem Orci Plutonem sociis
hostibusque placidas expeteret sedes, Saxo Gr. 147; conf. the
prayer of Waltharius 1167 : hos in coelesti mihi praestet sede
videri. ValhoU is also called ha Jiull, high hall (though only
the dat. occurs : Juova, hullo, Sasm. 24''. 30''. Sn. 3) ; and Hropts
sigtoptir, Saem. lO''.
p. 819.] The souls of kshatriyas slain in battle arrive at
Indra^s heaven, and are his guests, Bopp's Nalas 264 ; to warriors
fallen in fight the gate of heaven is open, Holtzm. Ind. s. 2, 65 ;
conf. ' en infer vont li hel cevalier qui sont morts as tornois et as
rices guerres/ Aucassin in Meon 1, 355. Both AS., OHG. and
MHG. phrases point to a heaveidy castle : Godes ealdorbanj, Dei
palatium. Cod. Exon. 441, 8 : rodcra ceader, coelorum urbs 441,
10. A minute description of the himilisge Oodes burg (Ilpt's
Ztschr. 3, 443-4) says : diu burg ist gestiftet mit aller tiuride
Tiieist ediler geist gimmon, der himel nieregriezon, der burge funda-
menta, die porte ioh die mure daz sint die tiuren sfeina der Gotes
furst helido. A similar house, glittering with gold and light,
occurs in a vision, Greg. Tur. 7, 1 ; ir erbe soldo sin der hiniel-
hof, Ludw. d. fromme 2478.
p. 820.] Heaven is ' der himeUscke sal,' Todes gehug. 942 ;
der vrdne sal, Diemer 301, 3 ; der freuden sal besitzen (possess),
Tit. 5788 ; conf. fveuden-tal besitzen, in contrast with riuwen-tal
3773-4; it is true a castle is also called freuden zil, goal of joy,
Wigal. 9238. 11615; hverfa kmun-vega (pleasure's path) = to die,
Egilss. 622. The Mecklenburg noble, who reckons on a merry
drinking-bout with Christ in heaven, is, by another account, fr.
Pomerania, N. Pr. prov. bl. 3, 477; conf. ' i))i samint in (along
with them) drinchit er den win,' Diemer 103, 5 ; s'aurai mon
chief em paradis fori, ou toz jors a joie, feste e deli, Aspr. 18";
1544 TIME AXD WOELD.
iv jiaKapcov vi]aoc<; irLvetv fiCTa rwv r/pcocov, ev tw 'HXvalco Xet-
yLtwvfc KaTaK6[/ji,evo<i, Lucian's Jup. confut. 17.
p. 820 n.] The reading I pi^oposed in Parz. 56, 18 is now-
verified by MS. d ; conf. berc ze Fdmorgdn 496, 8, ze Fdmurgdne
585, 14, and ' Famorgan liiez daz lant/ Turl. Wh, 24% see 37\
De glasenburg upriden, Uhl. Yolksl. p. 16. The glass mountain
turns up in many legends and miirchen : Miillenh. p. 386-7.
Ehrentraut's Fries, arch. 2, 162. Sommer's March. 99 seq.
Bechstein's Sag. p. 67. Akin to the glass castle is the cloud-
castle : raons WoUiinhurg, Cses. Heisterb. 2, 318; conf. Bolim.
Cod. Francof. 247 (yr. 1290). Lacomblet's Arch. 2, 11. 19.
Weisth. 2, 713. The Vila builds a castle on the cloud with three
gates, A^uk, nov. ed. p. 151. It says in Kalev. 2, 25 : tuulelienko
teen tujjani, build rooms in the air ; conf. the air-castle on the
rainbow (p. 732-3).
p. 821.] Ssk. desas, land, Zend, paradaeshas, fairest land,
Benfey 1, 438; rov 'rrapdSeiaov = hort\im, Lucian's Somn. 21;
the garden of the Vandal king is called irapdSetao'i, Procop. 1,
382, conf. 434. Jr. jjai-rathas, O.Sl. 2'>oroda. The earthly para-
dise is the Rose-garden, conf. its descript. in a Poramersf. MS.
(Hpt 5, 369). koseng. 1028. Tit. 6044. Another term is
'saltus vjunnilo,' Lacombl. no. 65 (855); conf. 'lust-wald,' pleasure-
park. Weinhold. in Hpt 6, 461 after all connects neorxena with
noma. The Slav, rai, pai-adise, Miklosich 73 would derive fr.
rad", glad, as nai fr. nad". Boh. raghrad or rai-grad, paradise-
garden, later hradiste (castle), a plot encirqjed by a round wall,
in which the Slavs held feasts and games, and sang songs ; so
the gral-hofe, grale. Herod. 3, 26 calls "Oaai^ a /xaKapcov vi]cro<i,
a green island in the sea of sand. 'A land flowing with milk
and honey,' Exod. 3, 8. Mar. 160, 17, like Cockaign, Lubber-
land, which even the Greeks knew of, Athen. 2, 526 — 533 [Hor.
Od. ii. 19, 10: vini fontem, lactis rivos, lapsa mella']. Conf.
milk, honey and blood as food for gods and drink for poets (pp.
317. 415 n.) ; melUs lacus et flumina lactis erupisse solo, Claud.
Stil. 1, 85.
p. 823.] 'HXvata are places which lightning (the sun) has
struck, Benfey 1, 457 : ey tm 'HXvctlu) \et/xwn, Jup. confut. 17 ;
conf. Plutarch 4, 1154. OHG. sunna-feU, elysium, Graff 3, 516;
sunno-feld, helisios campos, Gl. Sletst. 6, 271. AS. heofen-fdd,
SOULS, 1545
coelestis campus (p. 234) ; Hefenfeld, locus in agro Nortlium-
brensi. On da(po8e\6<;, Rom. albucus, see Dioscor. 2, 199, with
whom Theophrastus agrees, while Galen descr. the plant very
differently, see Sprengel on Diosc. 2, 481.
Like the children in our milrchen, who fall through the well
on Dame Holla's meadow, Psyche having jumped off the Idglu
roch, 'paulatim per devexa excelsae vallis subditae j/^o^-e/'i/t*- cespitis
gremio leniter delabitur,' and then finds herself in a heavenly
grove, Apuleius lib. 4 in fine. Like the gardens of the Hesperkles
is the 'insula, pomorum, quae fortunata vocatur,' v. Merlini p.
393; conf. the sacred apple-wood, Barzas breiz 1, 5G-7. 90, and
'fortunatoriim i)isulas, quo cuncti, qui aetatem egerunt caste
suam, conveniant,' Plant. Trin. ii. 4, 148 ; iu fxaKclpajv v?;d-oi<?
rjpwcov, Lucian's Demosth. enc. 50. Jup. conf. 17. Ghamp
florij, la tanra Diex son jugement, quand il viendra jugier la
gent, O.Fr. life of Mary in Lassberg's ZoUer p. 74; an der
maten (prato beatorum), Flore 2326. AS. grene wongas. Cod.
Exon. 482, 21; j^es wang gnhia 426, 34; J^one greiian woiig
ofgifan 130, 34. H. Sachs iii. 3, 84'^ still speaks of paradise as
the green valley. Welsh gwynfa, paradise, strictly white happy
land. The dead shall go to Helgafell, Eyrb. c. 4 ; conf. the
eai'thly paradise closed in by high mountains. Tod. gehug. 970 — 6.
The 'goS-borinn God'inundr' in the far off realm of paradise^
Ssem. 153'', is Granmar in the Veils, saga, conf. Granmars syuir,
Sgem. 155'\
p. 823.] VicTarr would in OHG. be Witheri, Graff 4, 986 ;
but Viffarr, Witheri is more correct, conf. Sa3m. 42": hris, gras^
viS. There is a saying about him : Vid'arr, er gu5 enn i Gorbum,
hann er lika i GriudarskorSum.
CHAPTER XXVL
SOULS.
p. 826.] ^v)(y) anima and vov<i mens are distinct, Plutarch 4,
1154. Beside the fern, seele, we find a neut. ferah with much
the same meaning : OHG. ferah = anima, Graff 3, 682 (but smala
^)'i7a' = vulgu3 683) ; that ferah was af them folke, Hel. 169,
28, i.e. departed fr. among men. Pers. fervor, spirits, souls,
1546 SOULS.
Zend, fravasliay 6, Benfey's Monatsn. 63-4. 151. To the fem.
soul stand opp. the raasc. ahma, dtum, geist = spiritus (p. 461,
1. 7). At the same time the animae as well as animi are ivinds,
civefioi, as the SI. clnkh and diislid are fr. dykh-ati^ du-nuti,
spirare. Hence : animam exhalare, Ov. Met. Q, 2-il , animam
ebullire, Petrou. 62. 42 ; den geist aufgeben, give up the ghost,
Albr. V. Halb. 123''; der ddem (breath) zuo den luften fuore,
Ksrchr. 13400. It was feared that a soul passing away in a storm
would be blown to pieces by the wind, Plato^s Phsedr. p. 77.
The soul fares, slips out: stirb lib, sele var ! Herb. 14040; diu
sel waer im entHlijfen, Tundal. 44, 31 ; diu sel sich uz den liden
(limbs) zoch, als der sliufet uz dem gwande (garment); Servat.
3464 ; so sib diu sele enhindet von mennesklicher zarsre. Mar.
153, 5 (Fundgr. 2, 153) ; 'nu breche Got ir selen hant ! ' is inscr.
on a tombstone, Wackern. W. v. Klingen p. 22 ; wenn mir die
sel jieuszt (flows) von des leibes drauch, Wolkenst. 263; von mir ,
wolde diu sele sin endrunnen (run away), MS. 2, 52^; dren (fr.
three) genh dei seile ut den mimt (mouth), Soest. fehde p. 625.
The soul escapes through the gaping wound : Kar ouTafxevrjv
oiTeiXrjv, II. 14, 518, conf. 17, 86; fvxv XeXoiTre, Od. 14, 134;
is seola was gisendld an suothan iveg, Hel. 169, 27, and what is
more striking : than im that lif scri&l (abiret), thiu seola hisunlci
(mergeretur, elaberetur), 169, 21; conf. Kai'ajan 32, 15 of the
eagle: im sunkit sin gevidere (plumage, to renew itself?). Souls,
like elves, sail over the water ; and the Indian elves are dead
men, Ssk. marut, Kuhn in Hpt's Ztschr. 5; 488-9 ; conf. Nainn,
Dainn (p. 453). The Lith. iveles f. are manes, and welukas
spectres, Nesselm. 61-2 (Suppk to 913 end, 968).
p. 828.] Souls are of three kinds, those of angels, of men, of
beasts, says Dietm. of Mersebg (Pertz 5, 739). Curiously, how-
ever, each man is credited with tltree souls, two of whicli perish
with. the body, but the. third survives: hustoque superstes evolat,
Claud, de 4 cons. Honor. 228 — 235. Men's souls (yp-vxai) go
to the underworld, their bodies {avroix;, like selb = miu lip)
become the prey of dogs and birds, II. 1, 4. Of lovers it is
thought, that their souls intermarry ; the notion must be old,
for we find it in H. v. -Veldeke : wir sin ein lip und ein geist,
En. 6533, and still more clearly in H. v. Morungen-: iinoer sole
ist nieiner sele frowe, MS. 1, 57*^; conf ' ieh wolte nit, daz viiii
SOULS. 1547
sele iiz des hesfen mensclcen miinde filere' i.e. pass out of his
mouth, Berth. 298. On the ivorship of sonls, see p. 913. It
is said of the soul : von im faor ein glast (flash) sam ein brinuen-
der louc, Rol. 228, 21 ; the soul of Mary shines in passing out
of her body, Haupt 5, 545 ; souls in parting are seven times
whiter than snow, Myst. i. 136, 21 ; ez miiegen wol zwo sele sin,
den ist ir wize her geleit, und klagent ein ander ir arbcit, Ls. 2,
270. In a Lett, song the dead call themselves rashani, beautiful,
Biittner no. 89 ; conf. the meaning of selig, blessed. When the
soul parts fr. the body, a siveet scent is perceived, Wh. 69, 12 — 15.
Flowers grow on a virgin's grave, Athen. 5, 495, lilies out of
dead men, Zappert pp. 29. 31. On lovers' graves two trees spring
up : det vaxte tvenne trad uppa deras graf, det ena tager det
andra i faran, Arvidss. 2, 11. Vines grow out of the mouths of
the dead, Tit. 5790; five roses bloom out of a dead man's head,
Maerl. 2, 308.
sin tiost doch valte (felled) den edeln Mor,
daz er die bluomen mit bluot begoz (bedewed) :
die gote des valles sere verdroz (vexed the gods),
daz der minnaere sus belac (lover so ill bestead) ;
und waen daz viir (I ween that from) den selben tac
nach der aventiure sage
daz selbe velt niht wan (nothing but) rosen trage,
so groz wart al der gote Mage. Tixrl. Wh. 30^.
Drops of blood turn into yellow flowers, as a herb grew out of
Ajax's blood, Konst en letterb. '43, p. 76'^; viannahod (sambucus
ebulus) near Kalmar sprang fr. the blood of slain heroes, Fries
Bot. udfl. 1, 110. The wegewarte is also called wegefritt, Hansel
am tveg, feldhlnme auf der wegscheide, Meinert's Kuhl. p. 6 ;
u'egfeZuo</e = heliotropium, Mone 8^ 401.
p. 829.] Poles y^'iih. 'pigeons on them were set up over Lom-
bard graves, Paul. Diac. 5, 34 (Kl. schr. 5, 447) ; sele alsam ein
tube gestalt. Pass. 391, 37. Souls fly away in the shape of doves,
Schonwertb 3, 37. Zappert p. 83. St Louis 60, 25. Baader
iv. 32 [' When the Persian fleet was wrecked off Mt Athos, xvhite
pigeons were seen for the first time in Greece,' Charon of Lamps,
in Athen. 9, 394 ; see Victor Helm's Wanderings of Plants and
Animals p. 258-9]. 'Det kommo tva dnfvar af himmelen ned
1548 SOULS.
(down) ; niir de foro upp, sa voro de ire/ when they flew up
again, they were three, Sv. vis. 1, 312-5. 37o. A sennrin bleib
ich ewiglich, und wann ich stirb, wird ich a scliwalbn, Aimer 1,
58. Souls fly about as ravens, Michelet 2, 15 ; they swarm
as little ducks, Klemm 2, 165; niyld-owls rise from the brain of
a murdered man 4, 220. The story of Madej is given more cor-
rectly in Wend, volksl. 2, 319, conf. Walach. march, uo. 15. In
Egypt, hieroglyphs the sparrowhawk with a human head is a
picture of the soul, Bunsen's Dingbilder 126. Every soul, after
parting from the body, Jiocers for a time hetiuixt tJte earth and
the moon, Plut. 4, 1154.
p. 829.] The soul is icinged, Plato's Ph^dr. 246-7-8 ; it loses
and then recovers its wings 248-9, conf. Gerhard's Eros, tab. 1
and 5; '^v-xrj h' i/c peOewv Trra/xivi] '^tS6?Se /3e/3jy/cei, II. 16,
856. 22, 361 ; "^^X*^ ^' ^^^^' o^^^'po? dTroTrra/xivT] TreirorTjTai, Od.
11, 222. Lucian's Encom. Demosth. c, 50 says of the dying
orator : aire'iTrri, evolavit.
The larva, the butterfly is called o veKvha\o<i. Swed. hdring-
sjdl, old woman^s soul = butterfly, Ihre 2, 529. I'r. anamande,
anima dei = butterfly ; conf. the Faun as night-butterfly (Suppl.
to 483 mid.). When a moth flutters round the candle, the Lithu.
women say somebody's di/i)ig, and the soul is going hence, N. Pr.
prov. bl. 5, 160.
p. 829.] The soul runs out of the sleeper as a mouse, cat,
weasel, snake, hutterjii). Yama draws the soul out of a dying man
in the shape of a tiny manniklu, the man turns pale and siuks^,
and when the mannikin comes back, he thinks he has been asleep,
Holtzm. Ind. sag. 1, 65. The soul slips out of the mouth as a
little child, Gefken's Beil. pp. 6. 15 and plates 11. 12. It was
believed in Germany as well, that a dying man's heart could
pass into a living man, who would then show twice as much
pluck : so Egge's heart seems to have passed into Fasolt,
Diether's into Dietrich (Ecke 197-8), each time into a brother s
body ; conf. the exchange of hearts betw. lovers, Wigal. 4439.
8813. MS. 1, 166'', and the marriage of souls (Suppl. to 828).
The exchange of figures, the skipta litum oc homum (Suppl. to
1098 end) is another .thing. On the similar doctrine of
transmigration taught by Pythagoras, see Plato's Phgedr. 248-9.
Phscdo p. 82. Ov. Met. 15, 156 seq. O'Kearney 133. .160.
SOULS. 1549
Gods, by way of pimisliment, are born again as men (Suppl. to
338), men are changed into beasts corresp. to their character,
e.g. by the wand of Circe, RA. p. xiv. Claud, in Ruf. 2, 482 seq.
Thorir hjcirtr is pursued by a hunter and. his hound ; struck by
a javelin, he falls to the ground, but out of his body springs a
stag, which again is hunted down by the dog, and killed after
a hard struggle, Maurer's Bekehr. 1, 295-6. Animals too have
had many souls, like Lucian's cock.
p. 830.] Good souls for a time Uover on JJades' verdant mead,
Pint. 4, 1154. The soul feeds on the field or vieadow of trutJt,
uX7]6eia<; irehlov, XeL/jbtou, Plat. Phasdr. 248 (in the train of God,
avfiTropevdelaa 6eM, it looks upon truth, ibid.). On the green
grass the soul sits down, Feifalik Musp. p. 5. ' He is going to
die ' is expr. by 'he is just fluttering away.^ Souls of the dead
ha7ig over a pr-ecipice by a slender stalk, Holtzra. Ind. sag. 3, 174.
' A medicine that sent her soul up to the tip of her tongue,'
Rommel 4, 771. Vulgo dicitur, quod triginta animae super
acmnen acus possunt sedere, ChmeFs Notizenbl. 6, 386, fr. Nicol.
v. Siegen's Chron. yr 1489, ed. Wegele '55, p. 344. How many
souls can sit on a nail, Wigaud's Arch. 4, 321.
p. 832.] Souls are received, drawn on, by Wuotan, Frouwa,
Ran and Hel, by the watersprites, by angels and elves, by the
devil (pp. 1001 beg. 1017). Near the places named Valhall there
is often an Odens-kdlla (Suppl. to 818 beg.), as if Oden, before
admitting souls, should bathe them in the clear stream, as the
Greeks thought souls were cleansed in the rivers of Hades, and
took the draught of oblivion in Lethe. ' Oden som kom upp ur
Odens-hammare eller Asne-kafve, som ligger in Asne-sjo (fordora
Oden-sjij), at valja de slagne pa Bravallahed, och fora dem j:)d ett
gullshepp ' (Railf) ; conf. the story of Ilaki, Yngliuga-s. c. 27.
Old sea-kings were supp. to be buried in a golden ship, Miillenh.
no. 501. A funeral pile is built up in a ship, Saxo Gr. (ed.
Miiller) p. 235 ; conf. the ship-mounds thi-own up over the dead,
Worsaae's Vorzeit p. 81-7. A death-ship in Beow. 34; a swan-
ship carrying a corpse, Keller's Romv. 670. Jacob's body crosses
the sea in a ship without sail or rudder. Pass. 220, 41 seq.
Maerl, 2, 341-2, where note the phrase : si bevalen God,e te sine
stierman. In Friesland souls are supp. to sail over in eggshells;
people break their empty shells, for witches get into them and
VOL. IV. T
1550 SOULS.
plague the soul on her passage. Halbertsma reminds me verbally
of the nail-parings (pp. 814. 1138-9 n.) and shoelace cuttings, Sn.
73 ; the breaking of eggshells is still enjoined by superstition.
An angel leads a shipful of souls, Dante's Purg. 2, 40 seq. The
boatman Tenipulagy ferries souls over the lake, Klemm 2, 165.
On the Etruscan Charun (Gerb. p. 17) and the passage-
money, see Lucian^s De luctu 10. Boeckh^s Inscr. 2, 103-4.
GDS. 681. Money is placed under the tongues of the dead, three
grains of corn under the dead Adam's tongue. In Germ, skele-
tons, coins are actually found in the mouth, Mainzer Ztschr. 1,
342-3. Lindenschmitt's Todtenlager pp. 16. 51. Haec Stygias
referant munera ad undas, et calidos numerent igne trientes,
Liudpr. Antop. 2, 26. Green apples were also put in the hands
of the dead, Vuk no. 137.
p. 834.] On Procopius's account of the passage of souls to
Brittia, see Werlauff^s Procop. p. 7, who himself on p. 10 seq.
takes ' Brittia 'to be Jutland, ' Britannia ' Gt. Britain, and
'Thule' Scandinavia. En passant le lac de Vangoisse, elle vit
une bande de morts, vetus de blanc, dans de petites barques,
Villemarque's Barz. breiz. 1, 169.
p. 835.] A sharp bridge leading across the Purgatorial fire,
and the souls flying into it black and coming out white, are
mentioned in Walewein 4958. 5825. 5810 (V. d. Bergh 102-3).
Over de lanh-hrugge fard = he dies, Narragonia 123''; conf. the
sword-hridge (p. 1082). Angels conduct over the rainbow -bridge.
The Arabian bridge of souls is named Sirdt, Riick. Hariri 1,
229 ; the Chinese too have a bridge of souls, Maltebrun's Precis
3, 527. Old- Irish legends about it in O'Donovan p. 440-1. The
cow driven across the bridge by the soul in the Tundalus-legend
reminds of the 7-ed cow being led over a certain bridge before the
great battle by the Nortorf elder-tree, Miillenh. no. 509. The
Greenlanders believe the soul has to cross an abyss, where turns
a narrow icheel as smooth as ice, Klemm 2, 317; this is like the
wheel in Wigalois p. 250 seq.
p. 836.] On the death-shoe, see Miiller's Sagabibl. 2, 171.
Mannhardt's Ztschr. 4, 421 ; conf. Vicar's shoe, Sn. 31. 73 ; 'sal
ii den, i denne \ie\\n.en f alike gjeve sko, han tar inkje (he need not)
barfott gange in kvasse (ynnermo (al. paa kvasse keklebro),' Nor-
weg. draumkvae 36. A dead woman ' walks,' until her shoe.
SOULS. 1551
which they had forgotten to burn, is found and thrown in the
fire, Lucian's Philops. 27 ; conf. IndicuL sup. ' de ligneis pedibus
vel manibus, pagano ritu.' The Blackfoot Indians, like Lithu-
anians and Poles, believe the soul has to climb a steep mountain,
Klemra 2, 166-7.
p. 838.] Anima de corpore exivit, ei paradlsi janiiayn\niYoW\t,
Vita Mathild. c, 16, 18. Prayers to St. Michael are said over the
corpse : di reinen gnzzen ir gebet Sente Mkhaliele zu drSsfe sinre
sele, Dint. 1, 426 ; Michael is ' trdst allir selen/ Koth. 4438 : he
brings the soul ' in Abraham's barm,' Hpt's Ztschr. 3, 522, conf.
Pfeiffer's Wigal. p. 340. Other angels may come instead of
JVIichael : veneruut duo juvenes, candidis circumamicti stolis, ani-
mam a corpore segregantes, vacuum ferentes per aiirem, Jonas
Bobb. in Vita Burgundofarae (Mabillon 2, 421) ; conf. the Gemini
(p. 366).
Got sante eine engellische schar (angelic band),
die namen do der selen war (care, charge) ;
si empfieugen (received) an der selbeu stunde
iegeliches (each one's) sele von sinem viunde (mouth),
unde vuorten wirdecliche (worshipfuUy)
si in daz ewige himelriche.
Oswalt 3097. 3455.
Out of an old man that is dying the angels take the soul as a
young child (Suppl. to 876 end) ; ir engel vil wol wisten, war
(well knew where) ir sele solten komen, Klage 922. Angels
rejoice over Christians falling in fight, and devils over heathens,
because they get their souls, Turl. Wh. 22-3 ; two youths (angels)
and two black devils sit by the bedside of the dead, Griesh. 1, 93 ;
angels and devils take the souls of schacher (assassins ?), Mone's
Schausp. 2, 321-2. The soul first lodges with St. Gerdrud, then
sails over the leher-meer (liver sea), Gryse Ee 1111''; conf Gef-
ken's Catal. p. 54,
1552 DEATH.
CHAPTER XXVII.
DEATH.
p. 84Q.1 Death as messenger of Deity is called der heilig tod,
H. Sachs i. 5, 528'*. 1, 447''. Death receives, fetches, escorts :
san in der tot entjjhienc, Uolr. 1253 ; er hat den tot an der hant
(p. 848); her moste haven den tot, Hpt's Ztschr. 2, ]83. We
still say *' du kannst dir den tod davon holen/ it may be the death
of you, and ' mit dem tode abgelien,^ but more commonly without
the article : 'mit tode abgegangen ist,^ Mohr's Reg. ii. no. 234 (yr
]365). ]\IB. 25, 392. 453 (yr 1480); conf. mit tod versclieiden,
H. Sachs (Goz 2, 16. 19), mit tode vallen, Nib. 2219, 3. Yet
again ; si helihen mit dem grimmen tode 1555, 3. Er braht ir (of
them) vil manegen dahin, da er iemer wesen solde, Gudr. 889,
4 ; conf. '' si-ne kumt nibt her-widere ' 928, 2 ; ' der tot der hat
die unzuht, daz er nieman deheiue fluht zuo sinen friunden haben
]at,^ has the ill manners to allow no flight, Klage 1581. Death
is a departing; the dead is in OS. called gifaran, Hel. 169, 27,
in 0^ . fram-genginn, Stem. 83^; AS. 'he geivdt,' died, Homil. 1,
330, ' hsefde ford'-std'od,' had gone off, Beow. 3105; than im that
lif scriffi, Hel. 169, 20, Gr. o'i)(^€a6ai, to be gone, olxof^€vo<; =
Bavoiv. Gl. sletst. 8, 35 renders moriebatur by Howita, vel liina-
zoh.' Ssk. iireta, gone = dead, Bopp 37''. Dying is called uz
varn, faring out, Wels. gast 5436; (he is daust, dranzen, out =
dead, Stelzhamer 166. 175); vervaom, Walth. 23, 23. MS. 2,
138''; ' fordjerde, obiit,' AS. chronol. ; er ist an die uaj-f (journey),
diu uns nach in alien ist vil unverspart, Walth. 103, 6. In the
Ludwigslied ' hina-vart/ hence-faring, is opp. to ' hier-wist,'
here-being ; ich red daz uf min Jun-vart, MSH. 3, 298'' ; er
swuor uf sin hinvart 30P; bis auf mein Jiinefart, Bergreien 127 ;
die leste fart farn, Suchenw. sxsiv. 105; zuo der langen vartj
Lanz. 1949 ; up mine langlie vaert, Reinh. 2213; ON. long ganga,
Saem. 222''; on longne v'eg, Cod. Exon. 173, 24; zuo der langen
hcrvart, Ksrchr. 6304; des todes hervart, Mar. leg. 54, 14. — —To
join the great host (p. 847); conf. ol TrXe/ove?, plures = mortui,
'quia ii majore numero sunt quam vivi ^ ; qui abierunt m com-
munem locum, PI Casina, prol. 19 ; versclieiden, depart, Renn.
21093; our ' drauf gehen ^ ; freude Idn, leave joy, Parz. 119, 15;
swenn er dise freude Idt, Wels. gast 4908 ; Idtaz, Islend. sog. 2,
DEATH. 1553
166. 174; afgehen gadulingo gimang, Hel. 17^ 17; mauno droiu
tujehen 103, 4; forlet mauno drom 23, 7 (conf. sohte im erlo
gimang endi manno drom 23, 33); die werlt er becjab, Diut. 3, 89.
67 ; daz leben hegi'.ht den lip, Maria 23 ; vou zite gdn, Staufenb.
661 ; aer lie on-weg hwurfe gamol of geardum, Beow. 526 ; Itwearf
mon-dreamum from 3433 ; geendode eorSan dreamas, AS.
chronol. ; Uf-tcynna hrecan, Beow. 157. Dying is also called
staying, being- left: hlivet doot, Maerl. 3, 325; ' ^i/t^ttu, mortuus/
T. 135, 24. 0. iii. 23, 55. Graff 2, 47; our ' gehl leben,' left
(dead on the field). Or it is descr. as perishing, ol oXcoXore*;, as
going down to the dust, ^(Oova 8vvai, II. 6, 411; varen onder
moude (mould), Maerl. 3, 61 ; voer ter moude 3, 152; til iard'ar
liniga (bend), Alfskongs-s. cap. 13; conf. 6e^ ter moude! Lane.
44032 ; manger la tei're, mordre la poussiere. The Greeks called
the dead Sr]/ji,7]TpeL0v<i, gone home to Demeter (earth), Plut. 4,
1154; heim-varn, W. gast 5440; went, was gathered, unto his
fathers. Fara til heljar = m.ori (p. 802); gen Totenheiin faven,
Braut 55, 6; fara t dtsar sal, Fornald. sog. 1, 527 (conf, heingja
sik i disar sal 1, 454) ; fara i lios annat, to other light, Soem.
262^*; sokien Hold odar, Hel. 17, 17; de hac luce transire. Lex
Burg. 14, 3; Esth. ilma mlnnema, go to the other world; conf.
/jLr)K6Ti ovTa iv (f>det, Soph. Philoct. 415. An frldu faran (go to
peace), thar er mina fordron dudun, Hel. 14, 22. For dying is a
going to sleep : den langeu slaf sldfen, Kolocz 285 ; daz in (him)
der lange sldf gevie (caught). Ring 246; conf. vf elnem stro
Ugen, MS. 1, 25*. The dead go to God : Bnjlden sccean,
Beow. 373; si sin vor Gotes ougen (eyes), Trist. 18668; fore
Meotudes cneowum (knees). Cod. Exon. 164, 19; 'beholding
God's mouth and beard,^ Kalev. p. 34 ; Gote Jiete gehoten ilber
in, Ges. Abent. 1, 298 ; wenn der grim tut liber in gehiut, Ls. o,
124; 'God came with his mercy ,^ Schwein. 2, 167. 184. 252.
Various peculiar expressions : ' er hat im den namen beno-
meu,' taken the name (life) fr. him. Nib. 1507, 4 : virwandelen
(change) disen Up, Ksrchr. 6318; des lebenes ferwandelen, Diut.
2, 290; den lip, daz leben, verwandelu. Cod. Vind. 428, no. 154;
Hgelach moeten betalen, have to pay the piper, Maerl. 2, 238 ; er
ist verscJdissen, slit up, Vict. Jacobi 88 ; Esth. ' lay down the
breath.' Life is expr. by ' der sele walden,' Ben. Beitr. 86, and
death by * he is tor solen gedegen/ Michelsen Lub. oberh. 42 ;
1554 DEATH.
seeltagen, Haupt 3^ 91 ; our ' todes verbleichen/ turn pale of
death. The word spalten, split, is often used in conn, with death:
sin houbet ime endvin spielt (split in 3), enniuniu (into 9) sich sin
zunge vielt, Eeinh. 2243; sin houbet gar zespie/^, Lampr. Alex.
6922 ; daz herze ir in dem libe spielt, Herzmaere 520 ; bans hoved
brast udi ni stiiMer, DV. 1, 157; we say the heart brealis in
death, hursts with grief.
p. 841.] The Ind. Yama is god of justice, of death and of the
underworld, Bopp's Nalas pp. 201. 264; in this last capacity
he is named Kdla, the black, Bopp's Gl. 74^' ; he answers to the
Pers. Jemsldt, Zend. Yimo. Yama sends his messengers, who
conduct to his dreary dwelling, Kuruinge 1296. 1360. 1643.
Holtzm. Ind. s. 2, 101 ; conf. the death-angels, Kosenol 1, 56-7,
the angel of death and destroying angel (p. 1182). How the
Tartars keep oflF the angel of death is told by K. Schlozer p. 32-3.
Hermes with his wand drives the souls of the suitors to the
asphodel mead, Od. 24, 1 — 14. 99 — 101. As Hermes is sent to
men, so is Iris to women. Death drags men away from their
houses, their huildings : thus Protesilaos leaves his widow a half-
finished house, 86/j,o<; 7}/itTe\?/?, II. 2, 701. Apollo and Artemis
come regularly and kill off the old people with painless darts,
a'yavoh /SeXeeacri, Od. 15, 410-1 ; Tr]V ^aXev "Apreixi^; loykaipa
15,478; al'Se /xot w? jxaXaKOV Odvarov iropoi ApTe/u,L<; ayv)] 18,
202, 20, 60-1. 80. Charon ferries over the water; so the devil
is repres. with an oar in his hand, Woeste p. 49. ' Vallen in des
Todes lodge,' balance, Warn. 1650; ' uf des Ttides ivdge swebeu,'
be poised 3318. Death is sent by God: Got der sende an
minen leiden man den Tot \ MS. 1,81*; 'sin wip diu schriet
wafen uf den Tot, er si entsldfen daz er'n niht welle bestau,' cries
fie upon D., he must have gone to sleep, that he won^t tackle the
man, Teichner 75 ; do ergreif in der Tut, do er im sin zuokunft
enhot (while he to him his arrival made known), so daz er in
geleite, Greg. 20. He knocks at the door : bereite ze uftuonne
deme Mopjphaere, Uolr. 1329; so in Beruo, 'ut 'pulsanti posset
aperire.' He comes as a youug man : der j iingelinc, der gelieizen
ist Tot, Ls. 2, 373. The Lapland Yabmen alcha, uxor vel avia
mortis, sits in a subterr. cave, and was worshipped as a divine
being, Liudahl's Lex. 82^' ; ich selbe sol bin in daz AoZ,Frauenl.
114, 8; des todes hole (p. 853, Gossip Death's cavern).
DEATH. 1555
p. 842.] With mors conf. Zend, merethyu, Bopp^s Comp. Gr.
46 ; sclimerz, smart is expl. differently by Benfey 2, 39. A Norse
word for dead is ddinn (p. 453 end); conf, Finn, Tuoni = moTS,
Pluto; Tuonen hoira, death's dog = dragonfly ; Taonela = orcns.
Pruss. (jallas, mors (the Lith. galas, finis ?). Estli. surm^vnoxs,,
Finn, surma. Hung, haldl, Finn. kuolem,a, Votiak kulem, Lapp.
yahmen. Death is the brother of Sleep, who is also personified :
the dead sleep. It is said of the dead vala : sefrattu fyrri, Stem.
95'^; KotfM7]aaro '^dXiceov virvov, II. 11, 241. As sleep is called
the sandman, death is in Esth. called earthman, sandman, lliva
annus, Sand- Jack, liwa peter, Sand-peter; conf, Alf. Maury's Du
personnage de la mort. Revue Arch. 4th year, pp. 305 — 339.
p. 844.] Death comes creeping : mors ohrepit, PI. Pseud, ii,
3, 20; mors imminet, et tacito clam venit ilia pede, Tib. i. 10,
34; da kam der Tot als ein diep, u. stal dem reinen wibe daz
leben ilz ir libe, Wigal. 8032 ; der Tot kumt geslichen als ein diep,
Cato 397 (mutspelli also thiof ferit, Hel. 133, 4); der Tot
erslichet, wins by stealth, Warn. 3109 ; der tot hat mich erslichen,
Hugdietr. Fromm. 5; er ist mir 7ia' geslichen (crept after), der
mich kan machen hla (blue), Muskatbl. 18, 36; der T. sltclit
vaste herein, Steph. Stofl. 174; daz euch nicht ubersleiche der T.
mit seim gereusch, Wolkeust. 31. M. Netlil. : ert die Dot helope,
Maerl. 3, 191. Dir ist vil ndhe der Tot, Ksrchr. 5084. 11298;
conf. AS. nea-laecan (Suppl. to 846 end) ; swie rair der T. vf
dem rilcken waere, on my back, MS. 2, 46'\ Death is invoked
by men weary of life : er rief (cried) nach dem tode, Ksrchr.
1724; Tot, kiim u. toete mich! Dioclet. 4732 ; nun hum Tot!
Hartm. 1, biichl. 292; kum Dot ! Mar. kl., after Arnold 28. 440 ;
conf. iXOirco fiopo^;, Aesch. Suppl, 804 ; 0 Yama, come, release
me, Holtzm, Kur, 723 ; kom T,, brich mir daz herz enzwei,
Hagen's Ges. Abent, 1, 301; we dir T., kum her, n, nim uns alle
hin, Mai 150, 12, 155, 4. 162, 4. 164, 13. 178, 27; rec/>e me ad
te, mors, amicum et benevolum, Plaut. Cistell. iii, 9 ; nu kum,
grimmeclicher T,, u, rihte Gote von uns beiden, MS. 1,17''; kum
ein kleines todelein, u. fiir mich balde von hiunen, Bergreieu
84; wo bist so lang, du grimmer T. ? komb ! H. Sachs iii. 1,
227*'; 0 mors, cur mihi sera venis ? Prop. iii. 4, 34, conf. Soph.
Philoct, 796; riep om die dot, dat si quame. Lane. 35711 ; dat se
den dod beide schulden unde badeu, dat he nilit ensumede (delay).
1556 DEATH.
wen dat he queme, unde on (fr. them) dat levend to hand neme,
Everh. Gandersh, 487* ; weiz Got, her Tut, ir miiezet her, Apollon.
235; nim mich T., hrich T. mm herze ! Altd. bl. 1, 288-9 ; owe
T., wes midest (shunnest) du ? Ls. 1, 99 ; we T., zwiu sparst du
mich ? Mai 43, 10. W. v. Rheinau 190*; eia T., mohtes du mich
getoeten I ISteph. Stofl. 181 ; wallan DaeS, wela Dae^, ]?at |?a
me n'elt fordemen, Kg Leir 160, 20; he dex, la moi-t ni'envoie !
Guitecl. 2, 148; T., nu ouge dich ! Hag. Ges. Ab. 300.
Death comes to give warning ; he may come to terms or he put
o^the first two times, but not the third. Similar to the tale in
Straparola 4, 5 is that of PikoUos, Hanusch p. 218. Death silit
an, looks at a man. Warn. 28 ; he beckons or points, Ruf^s Adam,
1421.
Death takes men away, like Hild and Gund (p. 422) : diu kint
fiieret hin des Todes ivhit, Warn. 1648; daz in der T. hat hiu
genomen, Ulr. Trist. 20. Frib. Trist. 32 ; Secundillen het der T.
genomen, Parz. 822, 20; der T. hat mich hegriffen (gripped),
Hugdietr. Oechsle 10 ; e iz der T. hegrife, Diemer 348, 9; do
ergreif den vater ouch der T., Gregor. 19; begrift iuch da der
T. 413 ; Den hat der T. verzimmert, boxed up, Suchenw. 16,
167; des Todes zimmer 19, 17 ; conf. diap dodes dalu (Suppl. to
803) ; todes muor, Tiirl. Wh. 16^ Death, like the devil, has jaws,
a throat, to devour with : vallen in des Todes giel (gullet) , Karl
72^ ; si liefen dem Tod in den rachen (ran into the jaws, Theiln.
der Serben (?) p. 23 (yr. 1685) ; conf. ' ir welt in gewissen tot,'
certain death, Wigal. 6061 ; in den tot riten "6153; we say ^ den
in den tod gehn.'
p. 845.] Death rides, as the dead lover fetches his bride away
on horseback, Hpt^s Altd. bl. 1, 177. Miillenh. no. 224; and so
far back as Seem. 168'^ : mdl er mer at ri&a ro&nar brautir, aSr
salgofnir sigrjno^ veki (ere the cock crows) ; conf. des Todes ivip,
Eugelh. 3402 u. ; ich gezime dir (I suit thee) wol ze ivibe, Er.
5896. Like the Schleswig Hel (Miillenh. no, 335), Wode also and
the wild hunter ride on a three-legged horse ; Wode catches the
subterraneans, ties them together by their hairs, and lets them
hang on each side of his horse, Miillenh. p. 373. On Boeotian
tombstones the dead man stands beside the horse, with the in-
scription : i]po)<; %a//36, K. F. Hermann^s Gottesd. alterth. § 16,
20. Charos ranges the babes on his saddle, see GDS. 140-1.
DEATH. 1557
p. 846.] Death takes prisoners. Yama leads away tlie man-
nikiii he has pulled out of the dying man, tied to a rope which he
carries about, Holtzm. Ind. s. 1, G4-5. Rochholz 1, 89 ; ob mich
der Tut enhindet, Wh. 68, 22. Death throws his net over us,
Steph. Stofl. 174; in des Todes vallen (snares) beklemmet,
Mart. IP; kfimeu zuo des Todes valle, Livl. 1808; in des Todes
luge (arabush), Kl. 1356; der Tot im daz leben stal, Ottoc. 86*;
die in (fr. them) het der T. verstolen, Wigal. 9213 ; in het vil
nach (well-nigh) der bitter T. mit siner ki'aft (jeziicket liiii (tugged
away) 5956; sin leben het gezilchet der T. 5129; der T. ziichet
(rby. niderbiicket), Wolkenst. 31 ; unz si der T. ersnellet (till
d. snaps her up), Hpt's Ztschr. 7, 331 ; der T. hat mich
ergangen, Ytc^e 58; do nu der T. her drang, St. Louis 60, 17;
thaz tod uns sus gi-angii, sus naher uns gijiang'i, 0. iii. 24, 14,
i.e. brought us to such straits, so nearly caught us ; der Tod
rauscht her behend, r, durch die heckeu her, B. Waldis 149'^ 163**.
Death as conqueror stands over the prostrate dying man : des
Tot gestet uber in selhen, Pfaffenleben 33; conf. Dietr. 1669: die
sine (his men) stuondea iiher in. The dying have ftdlen due 'to
Death, become his Tiien ; hence we say ' ein viann (ein kind) des
Todes ■": sonst war er ein mann des Todes, Zehn elien p. 226;
conf. Dudis viioter (food) werden, Fundgr. 2, 108; des Todes
spil (sport), Wigal. 10743, den Tot laben (with fortifications),
ibid. The dying man wrestles with D., Sanders p. 44; mit
dem grimmen Tude ranc, Servat. 1771; mit dem T. hat sineu
geranc, 'Waxn. 174 (the devil wrestles too: mit wem die tievel
haben gerungen, Eenn. 10727) ; iiberwunden (vanquished) sicli
dem Tode ergeben (surrender), Wigal. 7662. Death is armed:
A.S. m^o. W£elgifre, Cod. Exon. 231, 8; ictga nealaeceS 164,4;
dead' nealaecte, stop stcdgongmn strong and hreSe 170, 17; wir
ligend auf des Todes spiez (spear), Eing 253. He shoots arrows,
like Charos (Kindt 1849 p. 17) : lucel-ptlum, Cod. Exon. 171, 15,
ivcel-straelum 179, 11; ilf in sleif des Todes liagel (hail), G. schm.
158 ; in hat benomeu des Todes schur, Wh. 256, 6. He is a
hunter, MSH. 3, 177". He is likened to a thorn : darinne der tot
als ein dorn in dem Meien bliiete, Wigal. 7628. He has a legal
claim upon man : gait der dot haer scoid (solvit morti debitum),
Maerl. 1, 430 ; we say ' to pay the debt of nature.'
p. 847.] Death has an army : ' der Tot fuort in die gemeinen
1558 DEATH.
vart,' tlie common journey, Ottoc. 86^; ' der T. gebiutet sine Jier-
vart' army^s march, Barl. o97, 32. His badge, bis tacen (Suppl.
to 200), is the palHd hue: des Todes zeichen in Ueliter varwe.
Nib. 928, 3. 2006, 1; des T. z. wirt schin (is displayed) in
swarz-gelher varwe, Warn. 128; des T. gilwe (yellow), MS. 2,
\Q>Q^. Those who are veig, fey, may thus be known, Belg. mus.
5, 113. On the contraiy, in Wigal. 6151, a red cloth tied to a
spear betokens that a man shall ride to his death that day :
An ein sper man im do bant
einen samet der was rot ;
daz hezeichent daz er in den tot
des tages riten solde.
Proserpine devotes the dying to Orcus by cutting a lock of hair
oflf them :
Nondum illi flavum Proserpina vertice erinem
ahstulerat, Stygioque caput damnacerat Oreo. JEiXX. 4, 698.
Iris is sent down to Dido :
Devolat, et supra caput astitit : ' Hunc [erinem] ego Diti
sacrum jussa fero, teque isto corpore solvo.'
Sic ait, et dextra erinem secat, omnis et una
dilapsus calor, atque in ventos vita recessit. -^n. 4, 702.
p. 848.] Death mows, Lett, nahwe plavj, Bergm. 69 ; des
Todes siclicl, Wolkenst. 278. He is a sUheman, Shah-nameh,
V. Gorres 1, 105-6; conf. the 3 maidens that mow the people
down with their sithes, Kulda in D'Elv. 110.
p. 849.] Death is commonly called the grim, Diemer 87, 9.
14. Servat. 1771-92. Hahn's Strieker 11 ; der Tot in rait
grimme suochte, Diut. 1, 407 ; ' der grimme tot,' the name of a
sword, MSH. 3, 236^^; der grimmecliche tot, Hagen's Ges. Abent.
1, 300; der arge tot, Ernst 1954; der iibel tod, der hitter. Ring
6*^,12. 54^,26. Fr. 'male mort;' ez ist niht wirsers danne der
tot, Er. 7935 ; der hide dot, Hpt's Ztschr. 2, 197 (like the devil) ;
die felle Dot, Maerl. 2, 133 ; der gewisse Tot, Helbl. 1, 109.
Wigal. 6061. 6132 ; er was des geivissen Todes, Diemer 218, 14;
' gewis sam der Tot,' sure as d., Lanz. 5881 ; ja weistu rehte alsam
den T., Flore 3756 ; icli weiz ez wdrez (true) als den T., Trist.
DEATH. 1559
119. 17751. 19147. Ulr. Trist. 19C4; der gemeine T., Halin 78,
20. 91, 48. Greg. 3769. Schwabensp. p. 179; der gemeinliche
T., Klage 534; 6dvaro<i ofxolo'?, Od. 3, 236; qui omnes manet,
conf. Etr. Mantus fr. manere, Gerh. pp. 17. 56.
p. 850.] Dominus Blicero is called BleJcer in Coremans 109;
dass euch der hlichars reut ! Garg. 134'^; der hlasse menscJien-
frnss (pale man-muucher), Fleming p. 142 ; our kuucliler, knocli-
enmann. Bony. Death was depicted with frightful aspect : an
sinem schilde was der Tot gemalt vil grusenliclie, Wigal. 2998 ;
conf. des Todes scldld-gemaele, Tit. 2689, the Harii (p. 950), and
the death's-head hussars. On the torab near Cumae the
skeletons are put in a dancing posture, Olfers in Abh. der Acad.
'30, pp. 15. 19—22.
p. 852.] 'Friend Wain is not so easy to buy off,' Hans AYurst
doktor nolens volens, Frankf, and Leipz. 1779, p. 39; 'and there
Friend Hdi/n did the sexton a kindness,' viz. his wife dies in
childbed, Kindleben, Wilib. Schluterius, Halle 1779, p. 114.
Jean Paul uses the woi'd in Q. Fixlein p. 170, and Lessing 12,
505 (yr. 1778). But I now find in Egenolfs Sprichw. bl. 321''
(under ' sawr sehen ') : ' he looks sour, he looks like Henn the
devil.' The other phi^ases are all borr. fr. Seb. Frank ; this one
is peculiar to Egenolf's collection. Conf. ' Heintze Pik, de dood,'
V. d. Bergh 155. Death stretches the limbs : als sie der Tot
gestracte, Ernst 3011 ; 6dvaT0<; ravrjXeyi]';, laying out at length,
Od. 3, 238. 11, 171 s«q. ; 'an deme Strecke-foiszej' a place,
Arnsb. Urk. no. 493, yr. 1319. BJeckezalin is also in Fleming
p. 424.
p. 854.] Similar to the expression in H. Sachs, but not so
figurative, is the phrase : •' der tot uus ziielce daz leben,' jerks the
life fr. us, Renn. 20389. Hagen's Ges. Ab. 1, 299. On the life-
candle, see Wackernagel in Haupt 6, 280 — 4; daz leben ist
unstaete, wan ez erleschet der Tot als ein lieht, Altd. bl. 2, 122;
the devil (here meaning death) is to come for a man when a
ruax-tajper has burnt down, Miillenh. p. 180. On the torch of Eros
(whose other attribute, like Death's, is the bow), and on his
relation to Psyche, see Gerhard's Eros pp. 5. 15. 32. KM.^ 3,
70. Death is a godfather; see also Phil. v. Sittew. 2, 673-4.
In the same way the hoherges-gxihhe, the tnan of the tnountain
(miner?) is asked to be godfather (p. 189), Miillenh. p. 289 [In
1560 DESTINY AND WELL-BEING.
Shaksp. the jury who convict are godfathers] . As a godfather,
it matters much whether you stand at the head or foot : Tcopp-
vadder, stert-vadder, Schiitze 4, 194-5. The Slav, story of
Godmother Smrt in AYolf's Ztschr. 1, 262-3 may be conf. with
our miirchen of Gevatter Tod, KM. no. 44 and note. On the
life-or-death-giving look of the bird charadrius, see Plut. Sympos.
V. 7, 2. Pliysiol. in Karajan p. 104.
p. 855.] On the niiirchen of Death and Jack Player, see Pref.
xvi. xli. The Lith. Welnas is called in Lasicz 48 vielona, deus
animarum. Beside the Finn. Tuoni, there is mentioned a death-
god Kalma, Schott's KuUervo pp. 218. 235.
CHAPTER XXVIII.
DESTINY AND WELL-BEING.
p. 856 n.] The Gothic iorfeige, fey, is davp-uhlis [eTnOavdrLO^),
couf. ON. dans' yfli, morticinium. Faeges forSsiS, moribund!
decessus. Cod. Exon. 182, 34; wyrd ne meahte in faegum leng
feor gehealdan 165, 18. Die vege dot, Karel 2, 733; veige eben
todt, Klage 536-9. 1304 ; sit lie man bi den veigen vil der pfaffen
uf dem sande (left with the dying many priests), Gudr. 915, 4;
si was ze frlieje leider veige, Flore 2163; da vielen (fell) die
veigen, Ksrchr. 4909. 7078 ; da gelagen die veigen, 5247. 7803 ;
' die veghe es, hie moet ter moude,^ whtD fey is, must to mould,
Walew. 3876 ; ni si man nihein so feigi (nd mortal), 0. i. 11, 10;
da was der veige vunden (found, hit), Trist. 403, 8; conf. der
veige rise 401, 18; ir sit veige gewesen, Wien. merfart 410. 438 ;
unz der man niht veige en-ist, so erneret in vil kleiner list (so
long as he is not fey, a little skill will set him up), Iw. 1299.
p. 857.] Destiny rales over the highest of gods : virep Se tt}?
/ce(/)aA,ry9 Tov Al6<; elaiv '^flpai kuI Motpai, Pans. i. 40, 3. It is
expr. by the following terms : ON. skup let hon vaxa, Saam.
249'\, OS. giscapii mahtig gimanodun, Hel. 10, 18; thiu berhtun
giscapu gimanoduii 11, 17; regano-giscapu gimanodtui 103, 3;
conf. torhtlico tidi gimanodun 3, 11. Dan. den kranke shjebne,
DV. 1, 123; conf. den kranke lykke 1, 195. ON. drlog, ORG.
urlac, MHG. urliuge, uiiouc, Gramm. 2, 790; voru vSx endut |>au
dlog, Hervarars. p. 488; and the Sax. compds orlag-huila, orleg-
DESTINY AND WELL-BEING. 1561
hivil. MHG. wil-saelde : diu wilsaelde ie muoz irgun^ Ksrclir.
3493. 3535; conf. 3122-5. 3130. Lanz. 1002. Fundgr. 1, 398;
ein ubel wUsaelde, Ksrcbi*. 1757. Also the uncompounded icUe :
so liab diu m/e undanc ! Biter. 11933; sm vnle und sin tac,
Ksrchr. 3557; 'wile u. stunde walzent al-umbe/ fate and the
hour roll round, 3660. 3587. We say Miis hour has struck.'
p. 858.] The hour of birth and destiny is determined on by
night : iiStt var i boe, nornir qvamo, \mv er auSlingi aldr umskopo,
Seem. MO*"; diu rair wart bescheiden (she was destined for me)
von den nalitweiden, do si erste wart geborn, Krone 4840.
Even in early times destiny is placed in the hands of gods :
Zeu<; S' auT6<i vefxeL oX^ov 'OXv/xttlo^; dvdpcoiroiaiv
€cr6\oL<; tjSe KaKolaiv, ottw? i6e\rjatp, e/cacrrw. Od. 6, 188.
KafC7] Aio<i alaa. Od. 9. 55.
avepo'^ (p re Kpovicov
oX/Sov eTTLKkuxTr] <^afjLeovTL T€ yiyvo/Lievfp re. Od. 4, 207.
ov fioi TOiovTov eireKkoyaav 6eol 6\/3op. Od. 3. 208.
w? yap 01 eireKkcoaev rd je Saifxoov. Od. 16, 64.
The last three passages have iiriKXwOw (I spin for), the term
gener. used of the Fates.
p. 859.] The weighing of destinies, performed by Zeus in the
Iliad, is called 'weighing of souls' by Welcker, Cycl. 2, 189, just
what Christian legend ascribes to St. Michael :
"a"
Sant Michel richtet iif sin wage (holds up his balance),
und henket sich der valant dran (though the devil hangs on),
doch schaffet er niht, der swarze man,
wan sin sleeken ist umbsus (his trickery is in vain).
Conr. V. Dankrotsch. Namenb. 118. Berthold p. 17.
p. 860.] The stars have influence esp. on birth : tarn grave
sidus habenti, Ov. Trist. v. 10, 45; vonar-stiarna flaug. ]>a var
ec foeddr, burt fra briosti mer. hutt at huu flo, hvergi settiz, sva
hun maetti hvild hafa, S^m. 126'' ; 'because their star is at heat,
or it has cooled down (versauset),' Phil. v. Sittew. Soldatenl. p.m.
149. Other omens attending the conception and birth of a child
are mentioned in Pref. xliv. xlv.
p. 802.] In the unavoidableness of fate there is something
cruel and grudging. The luckiest and best men perish at last :
1562 DESTINY AND WELL-BEING.
Sit sturbens jdmerliche von zweier edelen frouwen nit (women's
jealous}'), Nib. 6, 4; wie liebe mit hide ze j ring est lonen kan (love
may reward with woe at last) 17, 3 ; als ie diu liebe leide ze aller-
jungiste git (turn to woe) 2315; ae komameiii eptir muuuS, Ssem.
129*; conf. these views of the world's rewards, and Lehrs' Vom
neide p. 149. To the possession of costly things is attached
misfo7-tune and ruin. In the tale of Tyrfing it is the splendid
sword that kills; conf. the fatal sword (p. 205). So the horse of
Sejanus proved a fatal steed, Gellius 3, 9. Lehrs' Vom neide
p. 154. To the same category belong the Nibelung's lioa,rd, the
alraun and galloivs-tnan (p. 513 n.). And a union with goddesses
and fays makes men unhappy (p. 393).
The Norse fatalism comes out in: 'ingen man arstarkare an
sitt ode,' no man is stronger than his fate, Sv. folks. 1, 228. In
Vestergotland and Schonen they say : det var hanom odt, GDS.
125-6. M. Neth. dat sin sal, dat moet sin, Karel 2, 1561. MHG.
poets have: daz geschach u. miiose sin, Tiirl. Wh. 29*; wan ez
solt et sin, Parz. 42, 6 ; ez muoz also wesen, Nib. 1482, 1 ; swaz
geschehen sol, daz geschiht, Urstende 104, 48. Helmbr. 1683.
OS. that it scolda. giwerthan so, bethiu ni mahtun si is bemithan
(avoid), Hel. 150, 19. 152, 4. Fr. tot avenra ce quen doit avenir,
Garin 2, 201. AS. n'a3s ic faege ]>& git (I was not fey yet),
Beow. 4289 ; conf. ' ez sterbent wan (none but) die veigen die
doch vil lihte heime da muosen sterben, Tit. 1799; nieman
sterben mac (can die), unz im kumt sin lester tac, Kl. 103 ; nieman
ersterben mac, e im kumt sin endes-tac, Lanz*. 1613. Ego vero
nihil impossibile arbitror, sed utcunque fata decreverunt ita cuncta
mortalibus evenire, Apul. p. m. 87; mir geschiht niht, wan mir
geschaffen ist, ez muoz nii sin, MSH. 3, 80; ist ez dir hescliaffen,
Helmbr. 1297 ; muoz ez wesen, u. ist dir beschaffen, Laber p. 200;
sei es uns mit heil beschaffen, Wolkenst. 1 78 ; beschaffens gliick,
Ambras. lied. p. 224-5-7. Mir ist niht bealit, Flore 1184; dia
ist dir eralitot (intended), Griesh. 2, 18 ; dem si rehte erahtot ist
2, 19. Ih ward giboran zi thiu, 0. iv. 21, 30; wer zuo drin
helbling ist geborn, Diut. 1, 325 ; ze driyi scherphen geborn, Renn.
15886 ; dur sane (for song) bin ich geborn, MS. 1, 53^^ ; er wart
zer flulit nie geborn, Wh» 463, 19; ich wart in dine helfe erborn,
Tit. 72, 4 ; Christianchen ist nicht fiir viich geboren, Gellert 3,
168. We say : es ist mir avgeboren. Til lykke lagt, DV. 3, 5 ;
DESTINY AND WELL-BEING. 1563
Dan. 'er det saa laget, saa faaer defc saa blive'j ez get keinem
anders dau im wii't ufgeleit, Mich. Beham's Vom unglaubeu 4
[necessity is laid upon me, 1 Cor. 9, 16]. ' Swaz dir enteile is
getan^ des enwirt dir niht benomen/ you cau^t fail to have, En.
82, 6. 87, 21. 117, 1 ; deme si heschert was, e si wurde geborn,
En. 3993 ; nieraan gelouben sol an daz wort ' ez ist ime heschert ,'
Germania 3, 233^; dem galgen heschert, Renn. 16815; est iu
heschert, u. en-mac niht anders sin, Flore 4588; uns wirdet
cnuogiz kespirre ioh pesherit N. Arist., hesherit unde hesMhet 94 ;
waz ist uns beiden heschert u. bescheiden, Herb. 14054. We say:
es ist mir heschieden, verhdngt, hestimmt, geschicht. Lith.
lemtas, ordained ; was einem geordnet sei, dem entrinne man
niclit, Gotthelfs Erz. 1, 292; es sei so geordnet, u. was sein muss,
muss sein 1, 284; zug eschr erupt, lLe\seYs,h. Von koufleuten 89''.
Geistl. lewe SO'^ ; ez ist mir sus gewant, Pavz. 11, 8. More
antique are the phrases :
ov yap 7r&}9 KaTaSva6/j.ed^ axvv/juevob rrep
eh^Alhao S6/u,ov<;, irplv uopavixov rjfiap iireKOrj. Od. 10, 174.
fjLolpav S' ovTLvd cf)7]fic 7re(f)vy/j,ei/op ep,p.evat dvSpcov. II. 6, 488.
AS. gae ]?a luijrd swa hio seel, Beow. 905 ; so habed im wurd-
giscapu Metod gimarcod, Hel. 4, 13, conf. 18, 10. 45, 14.
p. 863.] Weal and luck are all but personified in the phrases :
kum, gliick, u. schlag' mit haufen drein, Docen^s Misc. 1, 279;
ein garten, den gliick u. heil huwet, Mohr reg. v. Frauenbr. no.
386, yr. 1434; heil, loalde iz ! Diut. 1, 353 ; des helfe mir gelllcke !
Nib. 1094, 4; mine helpe God ende goet geval ! Walew. 286;
aWs mi God ende goed geval! Karel 2, 3609; min heil, nu Unge
(prosper) ! Altsw. 14, 31. 96, 4; Silvio volgete groz heil. En.
13138; die wile (meanwhile) sin heil vor gienc, 7251; to snatch
the luck that was going to another, Unw. dokt. 358 ; those that
luck pipes to may dance, Docen's Misc. 1, 282 ; when God and
good luck greet him, Simpl. 1, 536; daz in daz heil verjluochet
(curses him), Hartm. 1, biichl. 782. Without personification :
si liezen die vart an ein heil, 3297 ; waere daz an minem heile,
MS. 1, 193'' ; vart iuwer straze (go your way) mit guotem heile,
Iw. 832 ; ze heile komen, MS. 1, 75®; heiles vurt waten (wade
the ford of), Suchenw. xxxiii. 35 ; guotes mannes heil, Hpt's
Ztschr. 2, 179; ich trowe mime heile, Nib. 2102, 4; mime heile
1564 DESTINY AND WELL-BEING.
icli gar verteile, MS. 1, 83^; du malit min heil erwenden (canst
thwart), Walth. 60, 18; ich danhe 's mime heile, Nib. 1938, 4;
conf. min saelde si verwdzen (cursed be), Mai 174, 4; min saelde
ich verfluoche, Flore 1182 ; ich ziuhe ez uf (I lay it all upon)
die s. min, Lanz. 3162 ; doch zilrn ich an die s. min 4300.
More peculiar are : * wiinschet daz mir ein heil gevalle,' befall,
Walth. 115, 5; conf. M. Neth. gheval, luck, Huyd. sub. v., and
our Veldeke's ^ daz si mere (increase) min geval' 1, 21^; des
heiles sliizzel (key) in verspart freude, Altd. bl. 2, 236; verlorn
het er daz heil, Alex. 3389. ' Wiinschen lieiles vunt/ a find of
luck, Altd.bl. 1, 339. MS. 2, 190^ MSH. 1, 357". Mai 64, 10.
Haupt 7, 117; hfiile bruoder, froiden viint, Dietr. drach. 303'';
der Saelden vunt, MSH. 1, 359** ; glucJces vunt 351*^. Gliick,
heil and saelde are named side by side : doch so was geliieke u.
Sifrides heil, Nib. 569, 2 ; heili joh sdlida, O. Ludw. 5 ; man
saget von glucke u. von sdlden, Herb. 6770; so moht ime geliieke
u. heil u. saelde u. ere ufrisen, Walth. 29, 31 ; geliieke iuch miieze'
saelden wern (may fortune grant), Parz. 431, 15. Geliieke is
distinguished fr. heil, Herb. 3238. 15465; conf. tv^Vi f^oipa,
elfjbapfjLevr], Lucian 3, 276 ; dea Fortuna, PL Pseud, ii. 3, 13.
There is a white fortune and a black, a hright and a dark : thiu
herlitun giscapu, Hel. 11, 16. 23, 17; ]?a heorhtan gescceft, Caedm.
273, 20.
Eia, gliicke ! eia, heil !
nu hast du mir daz sivarze teil (black side)
allenthalben zuo gekart (toward ifie turned) ;
mir sint die wizen wege verspart (barred),
da ich wilen ane ginc (whereon I whilom went) .
Herb. 15465—69.
Frommann p. 321 understands this of the moon^s light or dark
disc, and seems to derive the ' wheel of fortune ' altogether fr.
the lunar orb. Conf. Lett. ' ak mannu haltu deenu ! ' my white
day, Bergm. 76 (see p. 1138).
p. 864.] Of Saelde's vigilance I have some more examples
[Omitted] : min S. erwachet, Ls. 2, 509 ; swer si nu solde schou-
wen, des S. was niht entsldfen, Tiirl. Wh. 46". And the same of
Luck and Unluck : hadde mi min gheluc ghewaect, Marg. v.
Limbg 1, 1226; our unluck tcakcs, Giinther 1014; my luck is
DESTINY AND WELL-BEING. 15G5
fast asleep 212 (conf. Dan. Men hranke li/kke,' DV. 1, 195 ; dea
Jcranke sJcjehne \, 123). M. Netli. die Aventure wacht (p. 911);
erwachet sin iiJanei, Chron. in Senkenb. 3, 459 ; fortuuam ejus
in malis tantum civilibus vigilasse, Amm, Marc. 14, 10, conf. 'at
vos Saliis servassit, Plant. Cist. iv. 2, 7G. The Laima (Suppl. to
877) also sleeps and wakes up, Biittner no. 761. Luck is coaxed :
se, geliicke, se, Walth. 90, 18. Similar phrases: min weinen-
der scJiade (hurt) ivachet, MSH. 1, 102-'; skade vaker, Aaseu^s
Ordspr. 210; 'to wake a sleeping sorrow,' Oedip. Colon. 510.
ON. vekja Nauff, Ssem. 194'' (var.), like vekja vig 1.05". Vreude
diu ist erwachet, diu ie verborgen lac (lay hid), MS. 2, 99* ; conf.
wach auf, fried, Fastn. 39, 1 ; bi werden man (to noble-minded
men) so wuchent wibes giiete, MS. 1, lOO'^; ir giiete u. bescheiden-
heit ist gen mir entsldfen 1, 26"' ; ir gendde (favour) mir muoz
ivachcn \, 33^*; wil ir diu {niinne) ze herzeu nahen loachen, MSH.
1, 31(3''. Nemesis, vengeance, sleeps and wakes. *' A place where
a certain danger ivaked,' Serb. u. Kroat. 10.
p. 866.] Fortuna, like Ver So3lde (Hageu^s Ges. Ab. 1, 409),
waits long at the door, and is not admitted, Dio Cass. 64, 1 ; mir
ist verspart (barred) der Saelden tor, AValth. 20, 31 ; der S. tor
entsliezen (unlock), Dietr. drach. 179''^; conf. Hpt's Ztschr. 2,
535 and dream-gate (Suppl. to 1146 beg.). In the same way:
' sliuz mir uf der vrouden tor,' unlock me the gates of joy, MSH.
1, 356^; gein dera siiezen Meien stent offen froiden tor, MS. 2,
108*^; der froiden tor ist zuo getan (shut) 2, 198'^ : thro^ portals
wide poured joy into her house, Gotthelf 2, 203 ; thy luck comes
in at every gate, Fabricius^s Haustafel (V. f. Hamb. gesch. 4,
486) ; der gendden tor, Hpt 4, 526. Exulatum abiit salus,
Plaut. Merc. iii. 4, 6 ; ' des solt in Saelde wichtn,' quit them,
Albr. Tit. 2344; diu S. mir entwiche, MS. 2, 20=^; conf. 'da uuse
heil von uns trat,' Pass. 40, 80 ; ' heill er horfin,' gone. Vols. c.
11 ; 'la Fortune passa, elle part a ces mots,* Lafont. 5, 11 ; con-
versely : ' zuo gienc daz unheil,' on came mischief (Suppl. to 879).
Saelde von uns vonit, Athis F, 20 ; S. wont im bi, u. vont, Heiur.
Krone 56*^ ; dar Saelden ane geyige, Hpt 4, 525 ; daz dich daz
geliicke ange, Diocl. 4376. 8759 ; alles gliick wehete (blew) dich
an, Unw. doct. 617. Luck approaches one who sleeps at the
well-side, Babr. 49, 2 ; predestined luck comes overnight, Am-
bras. 247 ; conf ' falling asleep betw. two lucks, Altd. bl. 2, 175;
VOL. IV. u
1566 DESTINY AND WELL-BEING.
an Saelden wuusclies arm entslafen, Tit. 1248. Ipsa, si vellet^
Salus his circumfusa, ut vulgo loquimur, eos salvare non posset,
Liutpr. Legatio 13. Er was uf der Saelden loege, Ernst 1843;
conf. ''so verst iif gelucJces ban/ MS. 1, 88^'; holie getrat ze Sael-
den, Mar. 164, 30; ich kan si wol erjagen (liunt lier down) : si-ne
welle sich mir me versagen (refuse me more) dan si sick delieime
(any one) versagte, der si ze relite jagte, Greg. 1529. ' Ir Saelde
diu sacJi sie an,' looked on her, Mar. 187, 20; we say 'smiled
upon,' conf. rrjv rvxv^ TrpocrfxeLSiaxraif, Lucian's Asin. 47, Fortuna
arridet. ' Ich muoz ir gruoz verdienen,' earn Fortune's greeting,
Greg. 1527; Got u. das gliick grnszet, Simpl. 1, 536; daz micli
vro Saelde erhande (recognised), MS. 2, 99*^; so volgt dir S. ndch,
MSH. 3, 224'' ; min fro S., wie sie min vergdz (forgot me), Walth.
43, 5. ' Einer gellicke erslicJiet, daz der ander niht wol kan
orloiifen,' one creeps up to her, another can't run her down, MSH.
3, 297^; das gliick erschleichen, Fischart's Gesch. kl. 95''. Uhl.
Yolksl. 584. Ambras. 102; Muck wants to be boldly galloped
lip to,' Polit. stockf. p. 240. ' Gelilcke ist uns verswunden,'
vanished, Altd. bl. 2, 150; * wie in geliicke floch,' fled, Ottoc.
713^; 'yrou Saelde heret mir den nac,' turns her neck (back),
Frauenl. 447, 22; fortuna malefida, Rudl. 1, 11; fortuna veins,
1,66; vrou S. ist wilder dan ein rech (roe), MSH. 2, 315% conf.
'geliicke lief entiverhes/ ra.n athwart, Troj. 12598; S. wird p/(tc7i;e,
Kolocz 100; daz wiltwilde geliicke springf, MS. 2, 147''. ' In der
Saelden huote varn,' travel in her keeping 1, 88**; wisen uz vrou
S. hiiofe, MSH. 1, 339^; conf. ' cum fortuna ludere,' be her play-
mate, favourite, Pertz 2, 79. ' Der Saelden sfahe, da suit ir
iuch an stiuren,' staff whereon ye shall lean, MSH. 3, 462^; sitzen
iif der S. Mir 1, 93'* (MS. 1, 36«) ; daz iuch vro Saelde laze wider-
heren (send you back), Troj. 9359; wie dich diu S. fuorte (led),
Hpt 4, 524. ' Diu S. mich an sich nam, si riet mir,' advised me,
AVigam. 4119; 'den ir S. daz geriet,' for so her luck advised,
Wh. 451, 4; 'daz sie diu S. tuon hiez,' what S. bade her do,
Eracl. 54; 'dar sin 8. hat erdaht,' wherever his luck thought
good, Parz. 827, 17. 'Diu S. ir mit flize 2^fl(^'^/ carefully tended
her, AVigal. 8950 ; vrou S. ir stiure gap siner ammen (bestowed
her gifts on his nurse), diu sin phlac, do er in der wiegen (cradle)
lac,' Er. 9898 ; von der Saelden gehe, Altd. bl. 2, 218; nu het diu
vroive SaeHliheit allen-wis an in geleit (on him set) ir vil staetigez
DESTINY AND WELL-BEING. 15G7
marc, Greg. 10G3 ; der Saelden cjundes fell, Krone 4833. Er
sitzet ia S. vogel-Jinse, Reun. 10512; kaeme ich tif der R. siuol,
Partenop. 93; der. S. dach (roof), MS. 1, 19P; daz uns decke
diner S. van (flag), MSH. 1, 339^; entsliezen iif (unlock) dor S.
schrin, Dietr. drach. 94''; aller S. grunt 105". 303''; der S. seil
(rope) 239''. 257'''; der S. vaz (cask), Hag. Ges. Ab. 1, 461 ; sicli
daz (beware lest) din muot ilit trunken ge von des geliickes sfoufe
(bowl), Frauenl. IIG, 19; von gold ein S. vingerlia (ring), Lanz.
4940; daz golt der S., Tit. 4914. 5028; Saeldenherc, Mone 1,
346. 7, 319. Der S. zwic (twig, Suppl. to 977) ; ein zwi daran
diu Saelde hlflyet, Hpt 4, 527; sm S. hliipte, Wh. 463, 9; ez
griienet miner Saelden rU (twig), Winsbekin 6, 4; wo sein gliichs-
grasl grai))f, Stelzhamer 36 ; gelilcke ist uuten liie gei^dt (widely-
sown), Dietr. drach. 187". It is prettily said : das gliick ahhla-
ten (disleaf), Fastn. sp. 1143, as if to pluck off the flower of luck ;
Muck brings roses/ Ldrb. of 1582, 225; grozmecbtig knif-korh
voJl gliick (huge hainperfuls), Fastn. sp. 884, 24, couf. 'geliick
in einem hrehen (korb, basket) fiuden,^ Hatzl. 85'' ; der Saelden
stilcke (pieces, items?), Parz. 734, 24; hat-er darzuo der S. swert,
Altd. bl. 2, 229; der S. slac (blow), Iw. 4141, conf. ' ne nos
Fortuna sinistro cum fede prosternat,^ Gesta Witigowonis 477;
' at first she can't take in her luck, by and by she'll snap at its
Jists,'' Schoch's Stud. D 3''; der S. swanz (tail) hat dich nmbe-
vangen, Hpt 4, 620. ' Der S. tou sin herze hat genetzet,' S.'s
dew has drenched his heart, MSH. 3, 173'' ; ' bliss comes dewing
down,' Goethe 14, 74, conf. 'alios heils ein liUer hnch,' limpid
stream, Altsw. 98, 23 ; ' luck snows upon us in large flakes,'
Phil. V. Sittew. 2, 665. -Observe the plur. saelden, like ' lieillir
horfnar ' (p. 864-5 n.) : then sdlidon intfallan, 0. ii. 4, 89 ; er
mohte shien saelden immer sagen danc, Nib. 300, 2 ; waere 'z an
den s. rain, Reinh. 436. In Tyrol (15th cent.) n frau Saiga rides
at the head of the nightly host, Germania 2, 438, but she may
be the selige, blissful, not our Saelde. Conf. the Indian goddess
of prosperity Sri, Holtzm. 3, 150, the aja6r) Tvxv, the bona
Fortuna, Gerh. in Acad. bcr. '47, p. 203-4.
p. 869.] Oa fortune's wheel see Wackernagel in Hpt 6, 134
seq. Cupid also has a wheel : vorsor in Amoris rota miser,
Plaut. Cist. ii. 1, 4. Fortunae sinistrorsum sibi rotam volvere
sentit, Pertz 8, 235, couf. the image in Cann. burana p. 1 ;
1568 DESTINY AND WELL-EETNG.
voluhilis rota transeuntis mundi, Kemble no. 761 (yr 1038) ; o'ofa
fatalis in Hemmerliu, Rebei' p. 236 ; videns fortunam, ut solet,
ludicra rota reciprocare, Eckehardi casus S. Galli (Pertz 2, 88).
The mere turning of the wheel denotes the mutability of fate,
Fauriel's Poesie Prov, 3, 509. Serb, march, no. 42, p. 198.
Meghaduta ed. Schiitz p. 41 str. 107, and the passage fr. Plu-
tarch, ibid. p. 109.
Geliicke ist sineivel (spherical), Wh. 246, 28 ; der liute heil ist
nngewegen u. sintvel, Bit. 12440. Fortune rises and falls, like a
wheel in motion, Meghad. 108; daz rat der fro Fortune, Turlin's
Krone 7 : Marie, du lieiles u. geliiches rat, Hpt 4, 523 ; dat rat
van avonturen. Rein. ed. Will. 6183; mir get der Saelden scliihe
(wheel), Engelh. 4400 ; do unser scliibe ensamt gie (together went),
Warn. 3048 ; wil mir der S. schihe gan, als si dicke (oft) hat
getan, Dietr. drach. 12 ; geliickes rat umbo triben, Troj. 13322 ;
als sich kcret (turns) des geliickes rat. Pass. 32, 62 ; in bezoch
der werlde geliickes rat 356, 15; si vuoren (rode) iif geliickes
rade, Flore 845, conf. ' auf geluJces cJiohen varen,^ Suchenw. 27,
115; ich lige iemer under gliickes 7'ade, MS. 2, 194"; ic was te
hoghe gheseten (sat too high) op dat rat der aventuren, Marg, v.
Limb. 1, 185 ; Woldemares schive in groten lukken hadde lopen
(run), Detm. 1, 99 ; geliickes balle, Tit. 2368 ; ungliicke daz ge
si an (befall them), darzuo der taster (infamy^s) schibe miieze in
alien gen in hant ! Dietr. dr. 143 ''.
Saelde is sometimes called blhid : sprlch niht ' Saelde si blint,'
des si niht ist, Cato 442 ; sia maleton (her tliey painted) pUnda,
Notk. Boeth. 42 ; and avonture is blind, Rose 5067, or blind-
folded 5858. Notker in Boeth. 43 translates ' deprehendisti coeci
numiuis ambiguos vultus^ by ' nu bechennest tii daz analutte des
sich pergenten (skulking) truge-tieveles.'' To Gotfrid's ' glesin
gliicke ' add the 'fortuna vitrea ' of the Archipoeta p. m. 237.
p. 869.] Der Saelden hint, Freid. 134, 2 ; Gabriel salutes
Mary as such, MSH. 3, 18^^; frou Saelde und Heil, ir kint. Krone
15827. 23094, conf. 'sit in the middle of God^s lap,' Drei kl.
leute 159; mignon, Lafont. 5, b ; frou S. ir stiure gap siner
ammen, diu sin phlac, do er in der wiegen lac (in his cradle lay),
Er. 9898. ' Der SaeldeU bote,' messenger, Pantal. 172; Selden-
hut, Urk. of Hanover; des si min Saelde gein im bote, Parz. 416,
4. Like Saelden bote are also: Triuicen bote, Engelh. 6332;
DESTINY AND WELL-BEING. 15G9
Evp.n bote, honour's m., Frauend. 487, 13, 479, 28; der E. liolde,
Athis C 82. Er. 9962; der E. hieU, Eugelli. 4152; der S.
holde, Lanz. 1996; der S. hih-genoz, housemate, Wh. 3, 125*;
der 8. schol, Er. 2401; der Unsaelden hieJit, Hartm. 2, biichl.
626; der fiirste selden herre, Heldenb. (1590), 110'^, et passim.
p. 873.] O^fraa Fortiina, a kind of Veniis, there is a legend
in Altd. bl. 1, 297. With Fortunatus conf. Faustus. The
vnshing-Jiat carved out of a finger-nail, Schiefner on Kalewipoeg
pp. 146. 154, resembles Nagl-far (p. 814). On the miraculous
making of cloths, see Rommel 2, 342 fr. the Ann. Erf. in Menken
3. There is frequent mention of a girdle that gives strength
(Suppl. to 182), the strength of 12 men, Laurin 1966. 2441, or
allays hunger, Ferabr. 2752. 2800 ; ON. hungurhand, oav schmacht-
rieme. Saxo ed. Miiller 114 mentions an ' arviilla possessoris
opes at<(/ere solita,' a ' tunica ferrum spernens ' 118, an ' insecahilis
vestis' 122; conf. the growing mantle in Lanz. 5812, the seamless
coat, the Kp7]86/j,vov, of Ino, Od. 5, the hreost-net hroden, Beow.
3095, the bread-pocket in Wigal. 4469. 5843. Discordia makes
herself invisible by a ring, Troj. 1303-24, and the like magic lies
in the ring with a nightingale in it, Morolt 1305 ; conf. the
ring of Gyges, Plato's Rep. 359. 360. Seven-league boots, bottes
de sept lieues, Perrault 167. Aulnoy 367. St. Columban has a
wisliing-staff {p. 976). If Amalthea (Athen. 4, 345. 371) and
Fortuna have a horn-of-plenty, ' Fortuna cum cornxt pomis, ficis
ant frugibus pleno,' Arnob. 6, 25 (conf. ' nam haec allata cornu-
copiae est, ubi inest quicquid volo/ Plaut. Pseud, ii. 3, 5) ; so has
our old Otfrid i. 10, 5 a horn heiles, and Wolkenst. p. 61 a Saelden-
horn, conf. Gif-horn. It is an odd thing to speak of sitting down
on the bull's horns, i.e. pillars, of wealth, Pentam. Liebr. 2, 112.
To make a vnshing-net, you burn a small boat, and sow flax
in the ashes, which shoots up in two days, is picked, baked and
braked in two days more, and spun, knitted and stitched in
another two days, Kalev. 26, 188 ; conf. Schroter p. 19. Wishing-
dice in H. Sachs ii. 4, 114^ On the stone of victory, see p. 1220.
Indra's spear that never misses, that of itself comes back to the
hand, and even when he lends it to others, returns to liis hand
(Holtzm. Ind. s. 2, 137-8. 155), and the javelin that jiies back of
its own accord (Ov. Met. 7, 684), are like Thur's hammer, like
the sword that gives victory in Saxo ed. Miill. 115, like the one
15/0 DESTINY AND T\'ELL-BEING.
that brandishes itself in Dybeck ii. 28, and rare qui ne faut
in the 0. Fr. Trist. 1 71 6-'A5. The Ssk. manorafha, wheel of
thought, may be the same as the wheel in Wigalois, couf. Saelde's
wheel and her glove, Krone 22855. 23093. Similar to Skicfblacfnir,
the navis plicatilis (p. 21G), is a tent in Lanz. 4898 seq., which
folds up, and can with ease be carried by a maiden. In the laud
of the ^thiops * est locus apparatis epulis semper refertus, et
quia ut lihct vesci volentibus licet, i'jXlou Tpuire^av appellant, et
quae passim apposita sunt affirmant innasci subinde divinitus,'
Pomp. Mela 3, 9; see Herod. 3, 17-8, where the earth itself
covers the table with meats overnight; conf. the city wherein
the blessing should abide, Gellert 1, 194 ; before the Gral all
manner of meats and drinks stood ready, Parz. 238, 10. 239, 1
(the Gral suffers no vermin in Salvaterra, Tit. 5198; the name
Graalavz as early as 10th cent,, Irmino 49''). A wishing-tree
that bears clothes, trinkets, etc., and wine, Meghadhiita ed. Schiitz
p. 25-7 ; like the tree in our fairy-tale, fr. which the child shakes
dresses down. The wishing-cow Kdma-dah means ' milkable at
will,' Bopp's Gl. 70^ Weber 5, 442 ; ace. to Hirzel's Sakuut.
\hZ Nandini IS, the lucky cow that grants all wishes; add the
ass that utters gold, peau d'ane, and the hen that lays golden
eggs. On the contest for wishing-gear, see Pref. p. xxxiii.
p. 874 n.] On luchij children and their cauls, see Roszler 2,
xcv. xcvi. and 337. KM.-' 3,57; wir briugen allesamen ein rot
icamrnesch nff erden (pellem secundinam), das miiss darnach der
man (husband) unter die stegen vergraben, "Keisersp. Wannen-
kremer 109^^. In AS. the caul is heafela, hafela, Andr. p.
127-8 n. ; MHG. hiletelin, batwdt, Hpt 1, 136-7, hindbdlgel, Mone
8, 495, loesterhufe in the Ritterpreis poem, luesterhuot, Karaj. 27,
G ; conf. the wesierwdt preserved in churches, N. Cap. 83, and
the baptismal shirt of healing power, Dresd. Wolfdietr. 160-1-2 ;
stera, vaselborse, pellicula in qua puer in utero matris involvitur,
Hoffui. Hor. Belg. 7, 19''. Lith. namai kudikio, child's house,
Nesselm. 414. ON. HloSr is born with helmet and sword (p.
389). GDS. 121.
p. 876.] Every man has an angel of his own, but so have
some beasts, Keisersp. Broiiiiml. 19*=. Agreeing with Ca3sar
Heisterb., the Pass. 337, 46 says : daz einer iegelichen tuenscheit
ziccne engel siut bescheiden : eiueu guoten, einen leideii iegelich
DESTINY AND WELL-BEING. 1571
mensclie bi im hat. Every man lias Jiis candle in tJce sky, Hpt
4, 390 (see Suppl. to 722 end). Do sprach der engel ivol-getdii :
' ich was ie mit dir, uut woldest uie gevolgen mir (obey me) ;
vou ubele ich dich cherte (turned), daz beste ich dich lerte/
Tund. 46, 60 ; ich bin der engel, der din 'pfliget, Ges. Abent. 2,
255; wil du dtnein engel schenken (win), Griesh. 2, 50; angleits
Domini te semper praecedat, comitetur ac subsequatur, Vita
Mahthild. c. 20. In Otfr. v. 4, 40 the angel says to the
women : ja birun wir in wara iu eigene giburct = yonr servant?.
The angel is called xvisaere, director, Helbl. 7, 249. 331, an in-
visible voice 7, 263. 293. 355 ; du hast gehort ein stimme, die
sin engel sprach, Pass. 1 58, 79 ; (der werlde vluot) manigen hin
verdrilcket, ob in dar-uz niht ziicket (plucks him out) sin engil
mit voller kraft, 337, 41. The angel rejoices over his protege,
MSH. 3, 174^. The heathen think an old Christian has a
young one inside him, and when he is dying the angels take a
baby out of his mouth, Ottoc. 440-1 [see a mosaic in the cath.
of San Michele Maggiore, Pavia] . On English guardian-angels,
see Stewart^s Pop. superst. 4, 16-7 ; on Indian, Somadeva 2, 117.
Hermes is an escort, Tro/ATraio?, to men, Aesch. Eum. 91.
p. 877.] Biarki's ^^to'-fylgja is in Petersen's Hedenold 1,
210-3 ; a similar bear in Eornald. sug. 1, 102-5; Gunnar's fylgja,
the blarndijr, in Nialss. c. 23. As swans are guardian-angels,
ravens are a kind of attendant spirits to heathens : Haraldi ver
fylgSom (p. 671). On ^ gefa nafn ok fylgja lata,' see GDS.
153-4. Ilamingja means luck, Fornm. sog. 4, 41; gcefa ok h.
4, 26; % hamingjii iauil, iu the riot, full swing, of luck, Biorn
sub V. taut; ef hamingja fglgir, 7, 280; fg/gjor hans hofSo
vitiad' HeSins, Saem. 147'"'. Glum's dream of his father-in-law's
h. appearing as a dis, who towered above the hills, is in Vigagl.
sag. c. 9. Ytw^X. fetcli : 'I had seen her fetch/ Hone's Daybk.
2, 1011-3-6-7; in some parts of Scotl. fge for fetch 1019; 'to
see his double 1012; wijj', luaff, wraith, swarth 1019-20. Ir.
taise, Conan 105 ; couf. Willi. Meister, where some one sees lii ni-
sei/sitting ; the white ladij, the banshie.
p. 877.] The Slav, dobra sretia, Vuk 3, 444, sretia — lnck 788,
looks very like Ssk. 8ri, Bopp 356'' [but s-ret-ati = convenire,
ob-ret-ati = invenire, etc.]; sretia is bestowed by TJ-sud, destiny.
'I am thg luck, thg brother's lack/ Serb, miirch. no. 13. The
1572 DESTINY AND WELL-BEING.
Lettic Laima, Nesselm. 351^ is distinct fr. Laume 353 ; Lith.
also Laima = Gk. Aaifjboo, Lat. Lamia (p. 500 n. Suppl. to 864
mid.) : Laima Icme sauluzes dienate, Rhesa dain. p. 10. She is
comp. in Bopp's Gl. 296^ to Lakshmi, abundantiae et felicitatis
dea.
p. 879.] Misfortune comes, goes: cliumet ein unh.eil, Karajaa
5, 2. 19, 15; zuo gienc in beiden daz unheil, Diut. 2, 51, conf.
daz leit gieng ire zuo 2, 50 ; hie trat min ungelilcke fiir, Parz.
688, 29 ; untjiiick wechst liber nacht, u. hat ser ein breiten fusz,
Mathesius (1562) 279*; Swed. quick som en o-lijcka. Trouble
does not come alone ; nulla calamitas sola ; das unglilck was mit
gevvalt da, Herbenst. 330; V on-geval dat es mi bi, Karel 1, 699 ;
ou-spoet (unspeed) comt gheresen, Rose 8780; unheil unsir ramit
(creams, thickens), Athis F 21 ; 'where has mifffortime had you,
that you look so gory? ' Reise avant. (1748) p. 107 ; unheil habe,
der iz haben wil ! En. 12859; si hat des ungelucks jeger mit
seinen henden umbfangen gar (U.^s hunter has her tight),
Keller's Erz. 157, 10; sie reitet ungelilcke (rides her), Beham
in Wien. forsch. p. 47*^; imfal reitet mich, Ambras. lied. 92, 9 ;
conf. Death riding on one's back (Suppl. to 844 beg.) ; was euch
unfal geit, Murner 2832 ; JJnfalo in Theuerdk ; un-gevelle, Flore
6152 ; unheil mich fuorte an sinen zoumen (reins), Engelh. 5502 ;
riet mir min unheil (advised me), Er. 4794 ; undanc begunde er
sagen ('gan curse) sime grozen unheile, Kl. 403 L. ; sin ungelilcke
schalt, Lanz. 1951; min JJnscelde, Nib. 2258, 1; Unscelde si
verwuzen ! Helmbr. 838; U)iselde7i-brunne, Mone's Anz. 6,228;
Unscelde ist heiles vient (foe), Flore 6158; ' rnisf. is at the door,
in blossom,' Fromra. 4, 142; ungelilckes zwic (twig). Cod. pal.
355, 116" [the oppos. of Saelden-zwic, wishing-rod, Suppl. to
977 beg.]; ung. ivinde, MS. 1, 84''; thut ein ungelilck sich
aufdrehen (turn up), H. Sachs iii. 3, 8". The shutting misf. up
in an 'eicher' is like fencing-in the Plague and spectres,
Miillenh. p. 196; the devil too gets wedged in a beech-tree,
Bechst. March. 42; si haben unglilck in der kisten (trunk),
Fastn. sp. 510, 8.
PERSONIFICATIONS. 1573
CHAPTER XXIX.
PERSONIFICATIOXS.
p. 880.] Like the Gr. 'rrpoacoTrov is the Goth. laJja, Matth.
6, 17, conf. Gal. 4, 19. I have found MHG. sc/a« = etSo9 in two
more places: des lewen scltin, Bou. 67, 42; sinen sdnii (image),
Lanz. 4926. Personification does not give rise immed. to proper
names, for these tolerate no article (Grarnm. 4, 405. 595), but to
such names as ' der Wunsch, diu Stelde, der Hunger.'
p. 884.] To personified elements I have to add the Slav.
Pogoda (p. 637), conf. Byr; Ignis, Aqua, Aer, Veritas in Scherz
u. Ernst (1522-50) cap. 4, (1555) c. 354. H. Sachs i. 255;
Frosti, Logi, SJcldlf (tremor), Yngl. sag. c. 22. We say of Snoio,
* there's a new neighbour moved in overnight' (pp. 532. 761).
* Hrim and Forst, hare JtihUtapan lucon leoda gesetu,' Andr. 1258
and Pref. p. xxxv. The Esths worship Cold (kiilm) as a higher
being, Peterson p. 46. Finn. Ilijijto, Hgijtilmdineii — ge\a;
Aerydnioinen is the wrathful genius of severe cold. MHG. Rife
(p. 761). Was Mie Heide,' the heath, thought of as a person?
she blushes for shame, Walth. 42, 21. Men blessed the Way,
and bowed to it (p. 31 n.). The name of Hliii the asynja is
echoed back in AS. hlin, Cod. Exon. 437, 17, as the name of a
tree. The George in Reiubot's allegory is a child of der Sunne
and diu Rose, and is called Rosen-hint. On Nyji and Ni'Si, see
above (p. 700). With the two femiu. names of months in AS.,
Hrede and Fdstre, conf. the Roman Maia, Flora, Aprilis, who are
goddesses in spite of the months Mains and Aprilis being masc.
p. 887.] The sword, the biter, is often made a person of.
Ssk. asi-piitri = cu\tev, lit. Sword's daughter; conf, ON. sultr
(p. 888). KM.3 3, 223. The ON. air, awl, is brother to the
dwarf or the knifr, Sn. 133. Does 'helm ne gemunde hyrnaii
si^e ' in Beow. 2581 mean ' the helmet forgot the coat of mail ' ?
On rhedo, see GDS. 606. Strange that a warrior's garb is in
Beow. 903 Hrceman laf, but in 4378 [Hre]mes lafe; conf. herge-
wiite, RA. 568. A shi^y on touching land is addressed as a living
creature (p. 1229 ?). It is a confirmation of Brisinga men,
that the OS. Throt-manni, monile gutturis, is the name of the
town Dortmund, and Uoltes-meni, monile silvte. Trad. Corb. no.
1474 PEESONIFICATIOlSrS.
321, afterwards called Holtes-miiuie 334, is the present Holz-
miuden. With Hnoss is perh. to be conn, the OHG. female
name Keosta, Forstemann 1, 960; ON. kvenua //»os.s = mint.
Mann-gersimar occurs in Thidr. saga p. 153. What means the
M. Neth. 'want haer met gersemen doeken'? Eose 11001; is
gars-uma the truer division of the word? Gramm. 2, 151.
Light is thrown on the maiden Spange by aud'-spaung liugri,
femiuae juvenculae, Kormakss. p. 180 ; conf. 7iioi»fe= maiden and
sleeve, fetter (Kl. schr. 5, 4J.1), erenherga, both shirt and Erem-
berga, scJuU-vezzel (-fetter) =scutigei', squire, Oswalt 3225. In
the same way as Hreda, Hnoss, Gersemi, Menja (p. 306-7) and
the Ptom. Garna, dea cardinis (Ov. Fasti 6, 101 — 168), are to be
expl. the gods' names Lokl and Grentil. A beautiful Woman was
often compared to some goddess of female ornament : hodda Sif,
Jiodda Freiija, luinga HUii in Kormakss. 26 means simply a lady
adorned with rings. On the same footing as the o-oddesses of
nuts, bees, dongh, etc. cited by Lasicz p. 48-9 stand the Puta,
Peta, Patellana, Viabilia, Orbona, Ossilago, Mellonia in Arnob.
4, 7. 8, and the goddesses of grains in Augustine's De Civ. D.
4, 8 (Phein. jrb. 8, 184) and many more in the same author;
conf. Pobigo, Rubigo (p. 477 end).
p. 887.] Men greeted the player's die, bowed to it, Jiingl. 389.
On Decius, see Meon 4, 486-7. Hazart geta arriere main, Ren.
18599 ; Easars, Myst. de Jubinal 2, 388-9. Dodpara et Kali
sunt nomina tertiae et quartae mundi aetatis, et daemones harum
aetatum, Nalus p. 213, conf. Holtzm. 3, 23-9 and Pref. xi. • the
dice-playing of Yuzishthira and iSakuui was celebr., also that
of Nala and Pushkara, Holtzm. 2, 1 — 11. 3, 23-9. MHG. ' her
Pfenninc,' MS. 2, 148=».
p. 888.] Victory is personified in the AS. phrase : Sigor eft
ahwearf cesc-ttr wera, Ctfidm. 124, 25. Similarly : ' denie Orloge
den hals breken,' break the neck of battle, Detmar 2, 555 ;
' Hederlein brother to zenklein' (hader, zank=: quarrel), H. Sachs
1.5,538*^; ' der Rew el beiszt,' repentance bites, Luther 9, 472"^;
' der Zorn tritt,' anger steps, Pantal. 86. On ^o/5o?, Favor and
the like, see above (p. 207-8). Goth, snau ana ins Hatis,
€(f)$aaev iir' avrov^ y) opjjj, 1 Thess. 2, 16 ; 'an dem hat Haz bi
N hie ein kint,' in him hate had a child by envy, MS. 1, 75^;
kamen uf des Xidts trift, Pantal. 754. Envy, like ^66yo<:, is a
PERSONIFICATIONS. 1575
dEemon ; there was a form of prayer to keep him off, Lehr's Vom
neide 144 seq. ; Fiau. Kati, genius invidiae ; we say ' Envy locks,
peeps, out of him.' The OHG. Iniviz, masc, may be the same,
though the Roman Invidia is feminine. ON. Topi oc Opi, TiosiiU
00 OJ)oli vaxi ]>er tar meS trega, Sajm. 85^. UXovTO'i, the
god of wealth, is blind ; the Ssk. Kuvera is ugly, with three legs
and eight teeth, Bopp 78^; Richelf, Er. 1584. Ilunger, so
l^eod-sceaSa hreow ricsode, Andr. 1116, conf. our ' hunger reigns ■*;
Hunger is the best cook, Freid. 124, 17; der H. was ir beider
koch, Wigam. 1070; HongJiers cameriere. Rose 4356; der H.
koch, der i/a»ye^ kiichen-meister, Simpl. 25; we say ' Schmal-
JuDis is head-cook here'; bald legt sich <Sc/im. in das zimmer,
Giinther 1050, conf. 'hey' Bige)iot von Darblon, her Diinne-habe,
MS. 2, 179^; do lag er uf daz hunger-tuoch (-cloth), Fragm. 22-'';
am Jmnger-tuch neen (sew), H. Sachs ii, 2, 80*^, etc, (Goz 1, 192.
2, 52); der Hunger spilt (gambols), Suchenw. 18, 125; da vat
Frost u. Durst den H. in daz har, u. zieheut (clutch H. by the
hair, and drag) gar oft in al dur daz hus, MS. 2, 189*; il est
Herbot (affame), Trist. 3938 ; ther Scado fliehe in gahe ! 0. ii.
24, 37. Sleep, as well as death, is called Sandmann (Supp.
to 842) : can it possibly mean one who is sent? conf. 'do sant
er in den sldf an,' Anegenge 15,47; but the other is called
Pechinann (pitch-man) as well, Schm, sub v., and Hermann,
Wend, volksl. 2, 269". Sleep, a brother of Death, comes in the
shape of a bird (p. 331), and sits on a fir-tree (see Klausen p. 30),
like the sun sitting on the birch as a bird, and lulling to sleep,
Kalev. rune 3. A saint says to Sleep : ' com, guaet knecht, com
hare dan! Maerl. 3, 197. Sleep looks in at the window, Kaute-
letar 2, no. 175; he walks quietly round the cottages, and all at
once he has you, Hebel p. 223 ; den Schlaf nicht austragen, i.e.
not spoil one's peace, Hofer 3, 89. Deus Risus, Apul. p. m. 105.
111. /S'eZ^j-/ta/'^, Wackern. lb. 902. Renn. 270. Virwitz (Suppl.
to 035 beg.).
p. 890.] Attributes of gods come to be regarded as separate
beings, and then personified (Lehrs' Vom neid p. 152), esp. as
females. Copia was set before the eyes in a * simulacrum aeneum,
cornu copiae Fortunae retinens,' Marcellini comitis Chrou. p. m. 51.
Care is a neighbour : jeiTOva Kap8La<; /xepc/xvai, Aesch. Septem
271; conf. ' ist zwicel (doubt) herzen uucligebiir.' Necessity (dia
1576 PERSONIFICATIONS.
Nut) parts, NancFf skilcli,, Kl. sclir. 112-3 ; si vahten als den
liuten touc (as became men), die ez diu grimme Not bat, Er. 837;
conf, 'als in min wariu sculde bat,' as my just right bade him do
1246. Der Rat (advice), masc, has children by Scham, Treue,
Wahrheit, all fern., Helbl. 7, 50. A host of such personifications
(Fides, Patientia, Humilitas, Superbia, Luxuria, Sobrietas, etc.)
we find already in Prudentius (circ. 400), esp. in his Psychomachia,
with due epic embellishment; conf. Arnob. 4, 1: Pietas, Con-
cordia, Salus, Honor, Virtus, Felicitas, Victoria, Pax, Aequitas.
The Zendic has two female genii, Haurvatdt and Amereiat (whole-
ness and immortality), often used in the dual number, Bopp's
Comp. Gr. pp. 238 — 240. The World is freq. personified (pp.
792n. 850), and even called 'frau Spothilt,' Gramm. 2, 499.
Otfr. iii. 9, 11 says: 'so wer so nan biruarta, er frvma thana
fuarta,' whoso touched, carried off benefit, as we talk of carrying
ofiF the bride; frum u. ere, Hpt's Ztschr. 7, 343-9. Cervantes in
D. Quix. 1, 11 says finely of Hope, that she shews the hem of her
garment : la Esperanza muestra la orilla de su vestido. OHG.
Otikepa, MB. 13, 44. 46. 51 Otegebe, Outgehe ; conf. Borg-gabe
(Suppl. to 274).
Such phrases as 'he is goodness itself rest on personification
too : vous etes la bonte meme. Avec la biaute fu largesce sa suer
et honors sa cousine, Guitecl. 1, 116.
p. 892.] Personifications have hands and feet given them,
they dwell, come and go. The Athenians have the goddesses
Tlec6(o and jivajKait] (persuasion, compulsioti), while in Andros
dwell JJevir] and 'A/jbrj^ayi'T] (poverty, helplessness), Herod. 8, 111.
'AXydeia (truth) has Jled alone into the wilderness, Babr. 127.
Aesop 364. Another name for Nemesis was ASpdareca, unescap-
ableness. Exulatum abiit 8alus, Plant. Merc. iii. 4, 6 ; terras
Asiraea reliquit, Ov. Met. 1, 150; fugere Piidor VerumquQ
Fidesque 1, 129; paulatim deinde ad superos Astraea recessit
hac comite, atque duae pariter fugere sorores, Juv. 6, 19 ; Virtue
goes, and leads Luck away with her, Procop. vol. 2, 407.
Aller Freuden fiieze keren (turn) in den helle-grunt. Warn.
1206; gewunnen si der FriJiden stop, Dietr. dr. 200''; diu mac
mir wol ze Froeiden huso geschragen (var., mich wol ze Fr. h.
geladen), MS. 1, O''; conf. Fr. tor (Suppl. 866 beg.). Kridchina,
aflQiction, jumps out of the oven, Dietr. Russ. march, no. 9.
PERSONIFICATIONS. 1577
Carrying Fro-muot on the hands resembles the levatio imperatoris
et novae nupiae, RA. 433. * Fromut-loh cum feris ibi nutritis'
must be a bear-garden, Dronke's Trad. Fuld. p. 63. Haupt in
Neidh. 135 thinks Fromuot is simply Cheerfulness. Gherech-
ticheit, die sware was, vlo tachterst, Kose 5143; conf. Frauenlob's
poem on Gerechtigkeit, Hpt's Zeitschr. 6, 29. Minne, Trouive es
ghevloen, Rose 5141; diu Triive ist erslagen. Tod. gehugde 268;
Treu ein wildbret (head of game), Schweinichen 1, 13; ver
Trluwe, ver Wdrheit, Helbl. 7, 38; der Triuwen Jcluse (cell),
Eugelh. 6295; der Tr. bote 6332 ; in Tr. pflege (care), Winsb. 8, 8,
conf. ' der Ziihte sal ' good breeding's hall 8, 7 ; St. Getruwe
(trusty) and Kummernis (sorrow), Mone 7, 581 — 4; nieman wil
die Wdrheit herbergen, Miillenh. no. 210; Fax terras ingreditur
hahitu venusto, Archipoeta ix. 29, 3.
p. 893.] Der Eren bote and E. holde (Suppl. to 869) ; fromven
E. amis, Frib. Trist. 61 ; daz Ere sin geverte si, Turl. Wh. 125'^;
fro E. uud ir hint, MS. 2, 151'^ ; an Eren strdze gestigen. Pass.
47, 80 ; Ere uz p>fade gedringen, Ben. 450 ; in der Eren tor komen
551, 26 ; sin lop (praise) was in der E. tor, Frauend. 81, 14 ; sitzen
uf der E. hanke, Gr. Rud. 11, 20; saz uf der E. steine, Lanz.
5178, conf. Er. 1198. Wigal. 1475; der E. hiine hat iiberdaht,
Engelh. 230; der E. dach, kranz, Rauch 1, 319; verzieret nu
der E. sal, Walth. 24, 3; uz frou E. kamer varn, MS. 2, ISl'';
der E. tisch, Suchenw. 4, 152; <lev E. 2:ifluege, Amgb. 2^; in der
E.forste, Gold. schm. 1874, conf. 'in der 8orgen forste,' Engelh.
1941 ; der E. krone treit (wears), Roseng. 908; treit der E. sehilt
914; der E. zwi (bough), Hpt 4, 546; er ist der E. loirt (host),
MS. 2, 59^^; mantel, da frou Ere hat ir briiste mit bedecket,
Amgb. 18''; ver Ere, Wapenmartin 6, 55.
Vro Minne, MS. 1, 16'*. The girl's question about Minne is in
Winsbekin 34, 8; der Minnen bode, Partenop. 80-4-6. 101 ; der
M. kraft, Ulr. v. Lichtenst. 35, 15; diu Minne stiez uf in ir krefte
ris (thrust at him her wand of power), Parz. 290, 30; der Minnen
stricke (toils), MS. 1, 61"; Minne u. Wisheit, Flore 3740; /mw
M. presents herself to two maidens as teacher of love, Avith a rod
(einem tosten) in her hand, and gives one of them blows, Hatzl.
165; a woman appears as M.'s stewardess 159''. Can Liehteu-
stein's progress as queen Veyius be conn, with a mythical custom
(p. 259) ? ' Vroii Mate (tnoderation) is en edel vorstiuue,'
1578 PERSONIFICATIONS.
Pottei" 1, 1870 J ^[dz, aller tngende vrouwe, Pantal. 120; Maezic-
lieit bint uf die spen (to teach the baby temperance?), Suchenw.
xl. 144; Zaht, Maze, Bescheidenlteit, Mai 176, 13; Zucltt u. Schame
stant an der porte, u. huotent, Hpt 2, 229 ; ze hant begreif sie
diu Scliam, Anegenge 17, 31. 18, 22 ; diu Riuwe was sin frouwe,
Parz. 80, 8; der Biwe tor 649, 28; diu Vuoge, Fdegel (p. 311 n.).
A fairy castle under charge of Tugent, its 8 chambers with
allegoric names painted by Scelde, is descr. in Geo. 5716 seq.
p. 895.] The entire Roman de la Rose is founded on allegories ;
and in such there often lies a mythic meaning. Before sunrise on
Easter morn, appears the maid beside the fountain mid the flowers,
Hatzl. 160*; the lady that appears is approached but once in ten
years 143. 376; under a limetree in the wild wood, the fair ladi/
washes her hands 143'^; a dwarf in the forest leads to the three
Fates, H. Sachs v. 33 3^ or the wild lady leads one about 1, 272'^'^.
In the Trobadors a singing bird allures the poet into a
wood, where he finds three maidens chanting a threnody, Diez's
Leb. d. troub. p. 145. Frau Wildecheit leads the bard by her
bridle-rein to a level ground beside a brook, where Dame Justice,
Mercy etc, sit judging, Conr. Klage der kunst ; in his Schwan-
ritter, Conrad says wilde aventiure. A poet snatches up his staff,
comes upon a fair flowery field, where he meets the Minne-queen,
Hagen's Grundriss p. 438, or to a lovely child by a forest-fountain
442. There is a similar description in Helbl. 7, 28 : the poet in
the morning reaches a wild rocky waste, sees two ladies in white
veils, Joy and Gldvalry, ivailing and icringiny their hands; he
helps them to their feet when they faint, but now the Duchess
of Karnten is dead, they will go among men no more, they live
thenceforward in the wild. Again, in Ls. 2, 269 : on a green field
the poet finds Dame Honour fallen to the ground in a faint, also
Manhood and Minne : they lament Count Wernher of Honberg.
Or take the Dream of seven sorrowing dames in MSH. 3, 171 — 3 :
Fidelity, Modesty, Courtesy, Chastity, Bounty, Honour and Mercy
bewail the Diiringer and Henneberger; conf. the ^sibeu
libel en wibe, Vrazheit, JJnhiusche, Gritekeit, Zorn, Nit, Tracheit,
Hoffart,' Diut. 1, 294 — 6. The ladies lamenting the death of kings
and hei'oes remind us of tlie klage-frauen, klage-nmtter (p. 432),
and the wood-wives ill-content with the world (p. 484). At the
end of Euripides's Rhesus the muse mourns the princess death ;
PERSONIFICATIONS. 1579
in Od. 24^ 60 tlie nine muses como round tlie corpse of Acliilles,
and bewail his end. The lonely tower as the habitation of such
beings occurs elsewli. too, as ' turris Aletldae ' in the Archipoeta;
conf. ' Mens bona, si qua dea es, tna me in sncraria dono/ Prop,
iv. 24, 19.
p. 896.] Diu ScJiande (disgrace) vert al liber daz lant, MSH.
3, 448'^; so hat diu 8. von ir vluht, Kolocz. 129; ver 8., Renn.
122ol ; swa vro Ere wol gevert, daz ist vro 8chanden leit, MS.
2, 172; in 8. hoi verkluset 2, 147''. TJnere laden (invite dis-
honour) in daz liiis, Uebel wip 815; Untriuiven bant, Wigal.
10043; Unminne, MS., 1, 102=^; Ungenade (ill-will) hat raich en-
pfangen ze ingesinde (for inmate) 2, 5P; TJnhill (injustice) knocks
at the door, Fischart in Vilmar p. 4; diu Werre (p. 273 n).
Wendelmuot (Suppl. to 273 n.); conf. 'froive Armnot (poverty)
muose entwichen, von ir huse si floch/ fled, Er. 1578; ez liet
diu groze A. zuo im gehilset in den glet, diu A. mit jaraer lit,
Wigal. 5691 ; sit micli diu A. also jaget, Pass. 352, 89; das uns
schon re it {rode us) frau Ar7nnt, H. Saclis i. 5, 523*^; conf ^ reit
raich gross TJngedidt,' impatience 524"^; frau Elend, Hiltzl. 157-8
(there is a Fr. chapbook about honkomme Misere). Missewende
von ir sprach, daz ir teil da niht en-waere, MS. 1, 84^; Misse-
vende diu im niht genahen mac 1, 85''. We, wer wil uu Sorgen
walten ? diu was min sinde (housemate) nu vil manegen tac 1,
163''.
p. 898.] ^rjfir] 6e6'^, Hes. Op. 761-2; ^dfia carries rumours
to Zeus's throne, Theocr. 7, 93. There is a Lat. phrase : scit
Fama, scit cura deum, Forcell. sub v. scio. Famac[nQ nigrantes
succincta pavoribus alas, Claud. B. Get. 201 ; volat fama Caesaris
velut velox equus, Archipo. ix. 30, 1. Rumour is to the Indian
the song of a hy-jimon bird, Klemm 2, 132; a species of Angang
therefore (p. 1128). Another phrase is: fama emanavit, Cic.
Verr. ii. 1, 1 ; manat tota urbe rumor, Livy 2, 49. So in German:
daz maere wit erhrach, Pass. 285, 20. 71, 41 ; daz m. was erschollen,
Mai 228, 22. Lanz. 9195; von dem uns disiu m, erscliellent (these
rumours ring), Ecke 18; daz in. erschal in diu lant liberal, ez
en-wart nilit also hegrahen, Kolocz. 85 ; daz in. uz sclial (rang
out), nz quam, Herb. 14372-4; dese mare ute schSt, Maerl. 2,
203. 3, 340; alse die mare dus (abroad) ut sprang, Hpt 1, 108;
daz maere breitte sich (spread), Herb. 502. 1320. 17037, or:
15S0 POETET.
•
wart hreit 2460. 13708; daz m. nu iviten began, Tiirl. Wh. 28» ;
die mare ghinc liarentare, Maerl. 3, 190, Kastn. 2, 1768; daz
tnaere witen Tcreis (circulated), Servat. 1856 ; die niemare Uep
(ran), Walewein 9513. 11067. Lane. 35489; nymare lopt, Lane.
26165 ; doe Uep die niemare dor al dit lant 25380. 47053 ; die
raare Uep verre ende sere, Maerl. 3, 193 ; es komen neue maer
gerant, Wolkenst. 63 ; daz in. witen umme trat, sich umnie truoc,
Pass. 221, 93. 169, 32. In the same way: word is gone, Minstr.
3, 92 j sprang |7Bet word, Homil. 384 ; dat ivord lep, Detm. 2, 348.
358. 392, dat ruchte lep. 2, 378. 391. We say tLe rumour goes,
is noised. Viel schiere vlouc (quickly flew) daz maere, Ksrclir.
957. 8415; sin m. vlouc witen in diu lant, Pass. 204, 24; von
ir vlouc ein m., Trist. 7292; daz m. vlouc dahin, Troj. 13389;
Bcliiere vlouc ein m. erschollen, Tiirl. Krone 68; do fiiioc daz m.
iiber mer, Herb. 13704; harte snel u. bait Jlouc daz m. ze Rome,
Pilat. 398 ; diu starken m. witen vlugen, Servat. 459 ; diu m. vor
in heimflugen, 2393; do flugen diu m. von Liise ze huse, Wigal.
34, 3. So: der seal (sound) Jlouc in diu lant, Rol. 215, 7; des
vlouc sin lop (praise) iiber velt, Hpt 6, 497; daz luort von uns
fliuget iiber lant, Herzmtere 169 ; ON. su fregn flygr. More
striking is the phrase : diu tnaere man do vuorte (led) in ander
kiinege lant. Nib. 28, 3. Instead of maere : frou Melde, Frauend.
47, 29. Ksrchr. 17524; Melde kumt, diu selten ie gelac (lay still),
MS. 2, 167^; J/., diu nie gelac, MSH. 1, 166''; M., de noch nie
en-lac, Karlm. 159,43; dri jar so lac diu ill., Tit. 824; vermart
in M., Lanz. 3346 ; M. brach aus, Schweini. ,2, 262. Der wilde
liumet was viir geflogen, Troj. 24664 ; nu fluoc dirre liumt geiiche
iiber al daz kiinecriche, Walth. v. Eh. 136, 43. Rumor = ma.ere,
Rudl. 1, 128. 2, 80. 121. 173; Rumour speaks the Prol. to
2 King Henry IV. Lastly : ' quidi managa bigunnun wahsan '
reminds one of the growth of maere.
CHAPTER XXX.
POETRY.
p. 900.] On the connexion of the idea of composing with
those of weaving, spinning, stringing, hinding, tacking, see my
Kl. schr. 3, 128-9.^ The" poet was called a smith, songsmith ; in
' Deilcn unde snoren, Sassenchr. p. 3 ; die leier schniiren (to string) in Spee 299.
POETRY. 1581
Kigveda 94, 1 : huncce hymnum Agai venerabili, currum velut
Aiber, parainus mente, Bopp's Gl. 260''. With sciiof, scop,
poeta, conf. OHG. scoph-sanc, poesis, Graff 6, 253 ; schopfpiich
(-book)j Karaj. 86, 6; in den schopf-huoclien, Ernst 103; conf.
Lachui. on Singing p. 12; inarrer scopf Israhel, egregius psaltes
Isr., Diut. 1, 512". With ON. skdld-skapr should be men-
tioned an OHG. scahlo, sacer, Graff 6, 484 ; conf. Gramm. 2,
997. Holtzm. Nib. 170. The Neth. schouden is M.'N eth. scoiideii.
With the Romance terminology agrees ' -poii-iis—Jindinge/
Diut. 2, 227''; daz vaud er (indited), Helmbr. 959; die vinden
conste, ende makeii verse, Franc. 1919; de mahere, die de rime
vant (invented) 1943; er vant dise rede, Mone ^39, p. 53. ■
AS. g'ulda, poeta, can be traced in other Aryan tongues : Ssk.
gad, dicere, loqui, gai, canere, gatha, gita, cautus; Litb. giedoli,
sing, giesine, song, Lett, dzeedaht, dzeesma ; Slav, gudu, cano
fidibus, gusli, psaltery, Dobrowsky p. 102. On the Celtic
hard, see Diefenb. Celt. 1, 187; bardi, vates druidae, Strabo p.
197; Bret, hardal, nightingale. Ir. searthon, chief bard.
p. 901.] On the effects of soug we read : }?aer wses hceled'a
dream, Beow. 987; huop ein liet an, u. wart fro, Hartm. 2, biichl.
554; einenfrolich geigen (fiddle him into mirth), Wigal. p. 312,
conf. 332. We often meet with AS. ' giedd ivrecan,' Cod. Exon.
441, 18; s6^ gied turecau 300, 2. 314, 17; |?a3t gyd dwrcec 316
20; Jje J>is gied M/Tojce 285, 25 ; conf. vroude weaken, Tiirl. Wh.
116".
p. 905.] The poet or prophet is vv/jL(p6Xr]7rTo<i, seized by the
nymphs (muses), Lat. lymphatus. He is god'-mdhtgr, god-
iuspired, Sa3m. 57'' ; Gylfi gaf einni farandi konu at launum
skemtiiuar sinnar. . . . en su kona var ein af Asa aett ; hon
er nefnd Gefiun, Sn. 1. Gandliarva is a name for the musical
spirits who live in Indra^s heaven, Bopp 100''. God sends three
aDgels into the world as musicians ; and angel- fiddlers were a
favourite subject in pictures. We have the phrase : ' der himmel
hangt veil geigen.'
Jffasir = anhelitus creber, Sn. 69; see Biorn sub v. qvasir.
Inditing is also expr. hy Jung en (to mortise), richten (righten), Hpt 6, 497; richtere,
lioth. 4853 and concl. ; berihUni, Freid. 1, 3; eines mezzen, Dietr. 190; wirken.
Herb. 641; daz liet ich anhefle (tack on) M diue gnilde voUc, Mar. 148, 5 ; der diz
maere amchreip (jotted down). Bit. 2006. The M. Neth. outbinih-n = tv:in?,\a.ie,
Maerl. 3, 73. 48 ; in dietsce wort oath. 352 ; in dietsch onhemle 228 ; iu dietsche
onth.. Rose 29. Walew. G ; conf. AS. onband beado-rune, Beow. 996.
VOL. IV. X
1582 POETRY.
OSin's spittle makes beer ferment (p. 102,") n.); 'spittle that
speaks drops of blood,' KM. no. 56, note. Lisch in Meckl. jrb.
o, 82 ; a door, when spat upon, answers, Miillenh. p. 399, conf .
fiigls hrdJci (p. 682 beg.). On 'blood and snow,^ see Dybeck '4o,
p. 69 : som Mod pa sno. The entire Mid. Age had a story run-
ning in its head, with a playful turn to it, about a child ruade of
snow or ice. The 10th cent, already had its 'modus Liebinc' ;
an O.Fr. poem of the same import is in Meon 3, 215, a MHG.
in Ls. 3, 513 and Hpt 7, 377; in Scherz u. Ernst c. 251 (1550,
183) the child is called eis-schmarre, scrap of ice, conf. Burc.
Waldis 4, 71 and Weise^s Erznarren p. 23. Franciscus makes
himself a wife and child of snow, Pfeiffer's Myst. 1, 215. Who-
ever drank of the dyri miodr (precious mead), the honey mixt
with Kvasir's blood, became a shild : thus the poet prays for a
single traJteii (tear) out of the Camenas's fountain, Trist. 123,
38.
QSinn gains O^hroerir fr. Suttung, who then pursues him ; so
Wainamoinen, after winning Sampo, was chased by Louhi in
eaglets shape (p. 873). Obinn himself says in Havamal 23'' :
' OShroerir er uu uppkominn a alda ves iar^ar,^ and in 24^ it is
said of him : ' Suttung svikinn hann let sumbli fra, ok graetta
GunnloSu. Other names for the drink: Yr/^.s /?(//, Egilss. 656 ;
Yggjar mio&r 657 ; Vid'ris full 665 ; Viffris pijfi, 608. With nrnar
leir (eagle's dung) conf. leir-slcald, muck-poet, Dan. shams-poet,
Olafsen's Prize essay p. 5. Like the mead, Player Jack's soul
is distrib. among gamesters.
Like iv6&-bora is sriff-bora, also vates. The d in Goth, veitvods,
testis, seems to exclude it, yet d and ]) are sometimes confounded.
F. ^[agfuuseu transl. O&hroeri in^enii excitator : Biurn makes
hrceri obturaculum lebetis. On the relation of OSr to OSinn, see
Suppl. to 306.
OSinn bestows the gift of poesy on StarkaSr. * Apes Platonis
infantuli mel labiis inferebant,' John of Salisb. de Nug. cur. 1,
13. When St. Ambrose lay in his cradle, a swarm of bees settled
on his mouth. The Muse drops nectar into the shepherd Ko-
matas's mouth, and 6ees bring juice of flowers to it, Theocr. 7,
60 — 89. Whom the Muses look upon at birth, he hath power of
pleasant speech, Hes. Theog. 81 — 84. The gods breathe upon the
poet, Ov. Met. 1, 2-3-4.
POETRY. 1583
p. 906.] To Hesiod tending lambs, the Muses hand a spray
of laurel, and with it the gift of song, Theog. 22 — 30. In Lucian's
Rhet. praec. 4 he being a shepherd plucks leaves on Helicon, and
there and then becomes a poet. The muses come at early morn :
Mirabar, quidnam misissent vuine Gamenaey
ante meum stantes sole rubente torum ;
natalis nostrae signum misere puellae,
et manibus faustos ter crepuere sonos. Prop. iv. 9, 1.
Conf. the story of the Kalmuk poet, Klemm o, 209. 210, and
poor shepherds' Yisions of churches to be built (Suppl. to 86).
GDS. 821.
p. 908.] The first lay in Kanteletar relates the invention of
the five-stringed harp (kantelo) of the Finns. Kalev. 29 de-
scribes how Wiiinjiraoinen makes a harp of various materials.
Kullervo fashions a horn of cow's bone, a pipe of bull's horn,
a flute of calves' foot, Kal. Castr. 2, 58. When Wdlndnidiueii
plays, the birds come flying in heaps, Kalev. 29, 217, the eagle
forgets the young in her nest 221. When Wipunen sings, the
SHii stops to hear him, the moon to listen, Charles's wain to
gather wisdom, wave and billow and tide stand still, Kalev. 10,
449 — 457 ; conf. Petersb. extr. p. 11. In the Germ, folksong the
water stops, to list the tale of love, Uhl. 1, 223-4.
Den ene begyndte en vise at qvilde,
saa faart over alle qvinder,
striden strijm den stiltes derved,
som forre vor vant at rinde. D V. 1, 235.
A song makes tables and benches dance, Fornald. sog. 3, 222.
KM. no. 111. Sv. fornvis. 1, 73. Stolts Karin with her singing-
makes men sleep or wake, Sv. vis. 1, 389 or dance 394-6. For
the power of song over birds and beasts, see DV. 1, 282. Sv.
vis. 1, 33. On Orpheus, see Hor. Od. i. 12, 7 seq. ; conf. the
Span, romance of Conde Arnaldos.
p. 909.] Poets assemble on hills (as men did for sacrifice or
magic), e.g. on the Wartburg : an piii, ovi on corone les biaus
dis, Couron. Eenart 1676. Does the poet wear garlands and
flowers, because he was orig. a god's friend, a priest ? The jeux
floraux offer Howers as prizes for song : violcta, aiglantina, flor
1584 SPECTKES.
dal gauch (solsequium). The rederijkers too name theii' rooms
dihev flowers ; is it a relic of druidic^ bardic usage ?
p. 911.] The ON. Sacjn reminds oue of the Gr. ^i'iimt), of
whom Hes. 0pp. 762 declares: deo<; vv r/? iart Kal avri]. She
converses with Obina, as ^dfxa conveys rumours to Zeus (Suppl.
to 898 beg.). Musa is rendered mngenn, Barl. 252, 7 ; Madete
musas, daz waren sengSrerv (rhy. ereu)/ Herb. 17865 j but again,
'muse' 17S76. Aveutiure answers to bona fortuna (bonne
aventure), bona dea, bonus eventus, Pliny 36, 5. Varro RR. 1,
1; vrouwe Aventure, Lane. 18838; in the Rose the goddess
Aventure — Fortuna, 5634, who has a wheel 3933. 4719. 5629.
5864; t' hus der Aventuren 5786. 5810-39 ; jonste de Avonture,
Stoke 1, 39; maer d' Aventure was hem gram, Maerl. 3, 134;
den stouten es hout d' Aventure 2, 46, like ' audaces fortuna
juvat ' ; alse di die Av. es hout 2, 93 ; der Aventuren vrient,
ibid.
CHAPTER XXXI.
SPECTRES.
p. 913.] In Mone 6, 467 men are divided into living, hover-
ing, doubtful and dead. Souls that cannot find rest in Hades
and returning wander about the grave, are mentioned in Plato^s
Phjfido p. 81. The dead were worshipped: sanctos sibi fingunt
quosUbet mortuos, Concil. Liptin. Feasts weffe held in honour of
them, as the 'Pers. ferver-feast, Benfey's Monats-u. 151, the Russ.
corpse and soul feasts, Lasicz 58. Souls were prayed for, Benf.
Mon. 168-9, conf. soul-masses. Nib. 1221, 2. To near (not to
remote) ancestors the Indians offered up food and drink, Bopp's
Gl. p. 143'' n. 198«. 79*'; conf. Weber on Malavik 103. One of
these sacrifices was udaka-karman, water-libation for the dead,
Bohtl. and Roth's Wtb. 1, 908 ; so %07)v •^etadai Trdcrt, veKvecrcrc,
viz. meal, wine and water were poured into a hole, Od. 10, 517 —
520. 11,25 — 29. The souls esigev\y drink up the blood of victims,
which restores them to their senses, Od. 11, 50. 89. 96-8. 148.
153. 228. 390. The shades live on these libations, Luc. de luctu
9. The Lith. weles fem. means the figui-es of the dead, Mielcke
1, 321 ; to the Samogitian goddess Vitlona a particular kind of
SPECTRES. 1585
cake was offered : cum raortui pascuntnr, Lasi'cz 48. 50. Food
and drinlc is laid on the grave for the souls, Pass. 166, 84 — 93.
On manes, Mania, see Gerh. Etr. g. 16; 'in sede Mamiitm' =
in the bosom of the earth, Pliny 33, 1. On lares, see Lessing 8,
251 ; domestlcus lar, haminrjia, Saxo Gram. 74.
p. 915.] Gehouer, not haunted, is also expr. by diclit, tight,
Sup. I, 768 : nu bin ich ungehinre, Wigal. 5831 ; I asked mine
host, was he sure no nngeJiener walked the stable, Simplic. K.
1028 ; it is unclean in that house, Niirnberger 11. In Notker
' manes ' is transl. by unholdon, in AS. by hell-waran (habi-
tantes tartarum).
Spuken (haunt, be haunted) is also called vmfeln, Kosegarten
in Hofer 1, 377; AS. loafian, ON. vafra, vofra, vofa, MHG.
waheren. ON. vo/a = spectrum ; AS. ivmfer-Riine, OHG. wahar-
.wtm = spectaculum, Graff 6, 129. Kl. schr. 5, 437. The dead
lie ' lieilir i haurji,' at peace in the cairn, Hervar. p. 442 ; sva
lati ass |7ik (God leave thee) heilan t haiigi 437. They appear in
churches at night or in the dawn, and perform services, wedding,
burial, etc. ; the sight betokens an approaching death. Dietmar
(Pertz 5, 737-8) gives several such stories with the remark : nt
dies vivis, sic nox est concessa defunctis ; conf. the story in
Altd. bl. 1, 160, a Norweg. tale in Asbiornsen's Huldre-ev. 1,
122 and Schelling's Last words of the vicar of Drottning. As
Wolfdietrich lies on the hier at night, the ghosts of all whom he
lias killed come and fight him, Wolfd. 2328—34 ; conf. Ecke 23
(differ, told in Dresd. Wolfd. 327—330) ; also the tale of the
ruined, church with the coffin, Altd. bl. 1, 158. KM." no. 4. In
the Irrgarten der Liebe the cavalier sees at last the ghosts of all
his lovers, p. 610. Such apparitions are said to announce them-
selves, sicli melden, anmelden, Schm. 2, 570. Schonleithner 16.
Conf Diet. sub. v. * sich anzeigen.'
p. 915.] To ON. aptra-gdnga add aptr-gongr, reditus, Eyrb.
174. 314; _70??^er, Miillenh. p. 183. For ' es geht um ' they say
in Bavaria ' es lueizt dort,' Panz. Beitr. 1, 98. Schm. 4, 205-6 ; in
Hesse ' es ivandert,' in the Wetterau ' es wannert,' conf. tvanken,
Reineke 934; Neth. xvaren, rondwaren, conf. 'in that room it
won't let you rest,' Bange's Thlir. chron. 27'". The ON. drangr
is unconn. with Zend, drucs, daemon, Bopp's Com p. Gr. p. 46.
p. 916.] Instead of talamasca, we also find the simple daJa,
1586 SPECTRES.
larva, monstium, Graff 5, 397; talmasche, De Klerk 2, 3474.
The Finn, talma (limus), talmasca (mucedo in lingua), has only
an accid. resembl. in sound. AS. divimeru, spectra, lemures,
larvae nocturuae, gedwlvior, praestigiator, gedwomeres, nebulonis,
gedwomere, necromantia, Hpt 9, 514-5. The MHG. getwas agrees
(better than with Lith. dwase) with AS. dwaes, stultus, for getwiU
means stultus too, Eilh. Trist. 7144. 7200. 7300. An ON.
skrdveifa, fr. veifa, vapor, and shrd obliquus ? Vampires are
dead men come back, who such blood, as the Erinnyes suck the
blood of corpses, Aesch. Eum. 174 [or the ghosts in the Odyssey];
conf. the story of the brown man, Ir. march. 2, 15.
p. 918.] The Insel Felsenb. 3, 232 says of iciU o' wisps :
' from the God's acre rise yon flames, the dead call m-e to join
their rest, they long for my company.^ ON. Jirce-lios, corpse-
light, Iircevar-lios, hrcevar-eld. Vafr-logl, flickering flame, is seen
about graves and treasures in graves (pp. 602. 971) ; conf.
Sigurd^s and Skirni^s ' marr, er mic um myrqcan beri visuii
vafrloga,' Ssem. 82^. Wandering lights are called 'das irre-
ding ^ = ghost, Schelmufsky 1, 151 ; der feuer-mann, Pomer. story
in Bait. stud. xi. 1,74; hrilnniger niann, Staid. 1, 235; laufendc
fachel, Ettn. Uuw. doctor p. 747. AS. diuds-Uht. M. Neth.
dwaes-jier, Verwijs p. 15; loclder-mane, ^ivWeuh. p. 246. Wend.
bluduik, Wend, volksl. 2, 266^ ; Lith. baltwykszle, Lett, leeks
uggxms, false fire; Lapp, ijolonjes, Liudahl 475^; conf. KM.^ 3,
196. On girregar, conf. Beham (Vienna) 377, 21; ' eiueu
(firren-garren enbor-richten, eineu teuflisclren schragen mit
laugem kragen,^ Hag. Ges. Ab. 3, 82. The kobold's name
Lski'zycki is fr. SI. iskra, spark; and in Hpt 4, 394 the lilchte-
mdnnchen behave just like kobolds. In the Wetterau feurig
qeJin means, to be a will o' w-isp.
Unbaptized. children are cast into the fire, Auegenge 2, 13. 11,
'5. 12, 12; they go to Nobis-kratten, Staid. 2, 240; they shall
not be buried in the holy isle (p. 600 n.) ; vile si da vuiiden
hUerlicher kinde vor der helle an einem ende, da die muder waren
mite tot. En. 99, 12, whereas ' osteii (ab oriente) schulen diu
westir-barn in daz himilriche varn,^ Karaj. 28, 12. Unchristened
babes become pilweisse (p^ 475), as untimely births become elbe
(p. 1073); the unbaptized become white letiches. Bosquet 214,
or kaukas, Nesselm. 187''.
SPECTRES. 1587
p. 920.] The Lat. fuiia is fr. furere, OHG. purjan, Diet. 2,
534 ; it is rendered heUholnna, Graft' I, 881 ; lidl-iouterin, Schade's
Pasq. 100, 9. lOo, 25. 117, 79 with evident reference to Waotan
and iviiten to rage. Uns ist der tiuvel naheu bi, oder daz wiietende
her, Maurit. 1559 ; erst hub sich ein scharmutzehi (arose a scrim-
mage), wie in eim wildeu heer, Ambras. lied. p. 151. Uhl. 1, G57.
Other names for the Wild Host : die wilde falirt, WolPs Ztschr.
1,292-3; in Styria, das wilde ijjald (hunt) 2, 32-3; in Bavaria,
das yjoad, wilde gjoad, Panzer 1, 9. 16. 29. 37. 63. 85. 133 ; in
Vorarlberg, das nadit-volk or wiletJias, Vonbun p. 83; der wilde
jiiger mit dem ivutJns heer, Gotthelf's Erz. 1, 221 ; iu the Eifel,
Wudes or Wodes heer, WolPs Ztschr. 1, 316. Firmen. 3, 244^;
joejagdjjqjagd, Osnabr. mitth. 3, 238 — 240.
p. 924.] Als im der tiuvel jagete ndcJi, Livl. reimclir. 7274.
The devil is called a tveldeman, hunter, Merwund. 2, 22, and in
return the wild-hunter in the Altniark is a hell-jeger, Hpt 4, 391.
' Hark, tlie wild hunter, passing right over us ! The hounds
bark, the whips crack, the huntsmen cry holla ho ! ' Goethe's
Gotz V. B. 8, 149, couf. 42, 175. Fischart in Lob der laute p.
100 had already made an adj. of the hunter's name : Heckelbergisch
geschrei, biiSen u. blasen des jagerhorns ; conf. supra (p. 924,
1. 2) and Hachelherg in the Rheinharts-wald, Landau's Jagd p.
190. Another version of the Hackelberg legend is given by
Kuhn in Hpt's Ztschr. 5, 379; conf. supra (p. 140-7). Can this
be alluded to in a stone sculpture let into the wall of Diesdorf
church (Magdeburg country), representing a man whose left leg-
is appar. being wounded, by a sow? Thiiring. mitth. vi. 2, 13
and plate 7 no. 5. Somewhat different is the story of the one-
eyed wild-sow, whose head laid on the dish gives the master of
the hunt a mortal wound, Winkler's Edelm. 371. The whole
myth resembles that of Adonis, and the Irish story of Diarmiiid
na mban p. 193. H. D. Miiller (Myth, der Gr. stiitiime ii. 1, 113)
compares it to that of Actgeou. Dreaming of the boar, Rudl.
16, 90. Waltharius 623; a boar wounds the Sun in her cave,
Eudbeck cpioted iu Teuzel and. Mannling p. 205. Hackelberg
must hunt for ever : alhie der lib, diu ^ele dort sol jageii mit
Harren (his hound) ewiclichen, Laber 568. Of him who hunts
till the Judgment-dag, Firmenich 1, 344. Miillenh. p. 584. In a
Westph. folktale picked up orally by Kuhn, giants call to
1588 SPECTRES.
Hahelberg for help, lie raises a storm, and removes a mill into the
MWkij-way, which after that is called the Mill-way. In Catalonia
they speak of 'el viento del cazador,' Wolf's Ztschr. 4, 191. In
Frommann 3, 271 Holla and Hackelbemd are associated in the
wild hunt, unless Waldbriihl stole the names out of the Mvthologrv ;
in 3, 273 a ' Geckenbehrnden ' of Cologne is brought in. Tuf-
osel is fr. futen, bo-are, Diut. 2, 203'' ; rvroi ^ y\av^, a sono tu tu,
Lobeck's Rhemat. 320.
p. 927.] The wild hunter rides through the air on a schimmel,
white horse, Somm. p. 7; conf. schimmel-reiter p. 160. Filling
a hoot with gold occurs also in a Hessian marchen, Hess. Ztschr.
4, 117, conf. Garg. 241*; shoes are filled with gold, Roth. 21";
a shoe-full of money. Panzer p. 13.
The wild hunter is called Goi, Kuhn's Westf. sag. 1, 8, and the
diirst in Switz. is sometimes gdnthier, Staid. 2, 517; do they
stand for Goden ? Dame Gauden's carriage and dog resemble
the Nethl. tale of the hound by the hell-car. Wolf p. 527.
p. 930.] A man went and stood under a tree in the wood
through which the wild hunter rode. One of the party in passing
dealt him a blow in the back with his axe, saying, ' I will 'plant
my axe in this tree ; ' and fr. that time the man had a hump.
He waited till a year had passed, then went and stood under the
tree again. Tlie same person stept out of the procession, and
said, ' Now I'll take my axe out of the tree ; ' and the man was
rid of his hump, Kuhn's Nordd, sag. no. 69 ; conf Berhta's
blowing (p. 276-7), a witch-story in Somm."^. 56. Schambach
pp. 179. 359. Vonbun p. 29 the schnarzerli (36 in ed. 2). Wolf's
D. sag. no. 348-9. Panzer 1, 17. 63.
In the Fichtel-gebirge the icild hunter rides without a head,
Fromm. 2, 554 ; so does the wolen-jdger, jolen-jdger, Osnab.
mitth. 3, 238 — 240; also the wild h. in the Wetterau, Firmen. 2,
101 ; he walks headless in the wood betw. 11 and 12 at noon,
Soram. p. 7; the wild h. halts at one place to feed horses and
hounds, p. 9. In Tirol he chases the SaJg-frdulein, Wolf's Ztschr.
2, 60. 35; he baits the loh-jungfer, Somm, pp. 7. 167; so giant
Fasolt hunts the little wild woman, Eckenl. 167. 173.
p. 931.] Houses with their front and back doors exactly
opposite are exposed to the passage of the Furious Host (Meinin-
gen), Hpt 3, 366 ; conf. the open house-door (p. 926-7), the
SPECTRES. 1589
sitting over the door (p. 945 end). The hell-jdger' s cry ^ Wil ji
mit jagen (hunt with us) ? ' is also French : 'fart en la rjiasse ! '
Bosq. 69. The story fr. W. Preussen is like a Samland one in
Reusch no. 70.
lu Swabia the wild hunt is also called the mntige heer, Schwab^s
Schwab. Alp p. 312. Leader of the Muthes-heer is Linkenbold,
who in the Harz is called Leinbohl, ibid.; there is a Linl'enhohis-
Jochle (-hole) there. However, in a Swabian poem of 1486
beginning ' Got mercurius/ the wild hunt is called ' das wilde
widiss-Jier.' A frau Motte roams in Thuringia.
At Ottobeuern lovely music used to be heard at Christmas
time. If any one put his head out of window to listen, and to
view the march of Wuete, his head swelled to such a size that he
could not pull it in again. The full delicious enjoyment was had
by those who kept snugly behind closed doors. The procession
passed along the fron-weg up the Guggeuberg, or into the devil's
hole at the Buschel, where a treasure lies guarded by the poodle.
On this delicious music of the night-folk, see Vonbun p. 35.
p. 933.] JJncliristened infants are the same as the subterra-
neans and moss-folk, whom Wode pursues and catches, conf.
p. 483 and Miillenh. p. 373. The child's exclamation, 'Oh how
warm are a mother's hands ! ' is like those of the gipsy-woman's
child, ' There's nothing so soft as a mother's lap ' and ' there's
nothing so sweet as a mother's love,' Miillenh. no. 331 ; Lith.
motinos ranhos szwelnos, mother's hands soft, Mielcke 1, 284.
Kraszewski's Litva 1, 389. In Germ, fairy-tales the dead mother
comes in the night to nurse her children, KM.^ 3, 21 ; conf.
Melusine, Simr. p. 80. Miillenh. no. 195-6-7; hvert/e// hlo&ngt
d hriost grami, Sgern. 167^; a similar passage in Laxd. saga p.
328.
The wild host, like the dwarfs, get ferried over ; the last that
lags behind is girded with a rope of straw, Panz. 1, U)!-.
p. 935.] De la danza aerea a que estan condenadas las Hero-
diadas por la muerte del bautista, Wolf's Ztschr. 4, 191. In
Wallachia JDma (Zina)= Diana with a large following hunts in
the clouds, and you see where she has danced on the grass ; she
can strike one lame, deaf or blind, and is esp. powerful at Whit-
suntide, Wal. march. 296.
p. 936.] An Echeliart occurs also in Dietr. 9791. On the
1590 SPECTRES.
Vemisherg, see Si air. Amelungen-1. 2, 815. We find even in;
Altswert 82 : dirre berc was fro Veiuts, conf. 80, 9. 83, 7. H.
Sachs has Venusherg iii. 3, S"^ (yr 1517). &' (1518). 18'' (1550).
A witch-trial of 1 620 says : auf Venesberg oder Paradies faren,
Mone 7, 426. There is a Venusbg by Reichmannsdorf in Grii-
fenthal distr. (Meiningen), near Saalfeld. A M.Neth. poem by
Limb. 3, 1250. 1316 says Venus dwells in the /ores/. The earliest
descript. of the Ilorselhevg is by Eoban Hessus in Bucol. idyl. 5,
at the begiun. of the 16th cent. :
Aspicis aerio sublatum vertice montem,
qua levis occidui deflectitur aura Favoni,
Horrisouwrn Latio vicinus nomine dicit (by a Latin name),
qui Nessum bibit undosum Yerarimque propinquum.
Isthoc ante duas messes cum saepe veniiem,
ignarus nemorum vidi discurrere larvas
saxa per et montes, tanquam nocturna vagantes
terriculameuta, et pueros terrere paventes,
quas lamias dicunt quibus est exemptile lanie)i,
quas vigiles aiunt extra sua limina lijncas
esse, duud talpas, nee quenquam cernere nee se.
Conf. Victor Perillus^s poem on the Horselberg, yr 1592 (Jrb. d.
Berl. spr. ges. 2, 352-8) ; it is called Haselberg and Horselbg in
Bange's Thilr. chron. 1599, p. 57-8. Songs about Tanhiiuser in
Uhl. no. 297, and Moneys Auz. 5, 169 — 174; a lay of Danliduser
is mentioned by Fel. Faber 3, 221.
p. 937.] At the death of our Henry 6, Dietrich von Bern
appears on horseback, rides tlu'ough the Mosel, and disappears,
HS. p. 49. In the Wend, volksl. 2, 267'? the wild hunter is
called Dijter-hernat, Di/ter-benada, Dyke-bernak, I) ijke-bj adnat .
In one story 2, 185 he is like the Theodericus Veronensis whom
the devil carries oflF. Biter Bernhard in Dasent's Theophilus 80 ;
brand-adern (barren streaks) on the plains are called by the
Wends Dyter-bernatowy ^nic, D.'s path. Yet, ace. to Panzer 1,
G7 it is ?L fruitful season when the wilde gjai has been; and where
the Rodensteiner has passed, the corn stands higher, Wolf p, 20.
The wild host goes clean through the barn, Panz. 1, 133.
p. 939.] As early as the First Crusade (1096) it was- asserted
that Carl had woke up again : Karolus resuscitatus, Pertz S,
SPECTRES. 1591
215; conf. the kaiser in the Guckenberg near Gemiind, Bader
no. 434, and the Karlsberg at Niirnberg, no. 481.
p. 940.] On Sdiuellerts, see Panzer 1, 194 and the everlasting
hunter of Winendael, Kunst en letterblad ^41, p. 68. ReifFenb.
Renseign. 214. The setting-ont of a carrlaye tvlth three wheels
and a long-nosed driver is descr. in the story of'the monks cross-
ing the Rhine at Spire, Meland. 1, no. 664 (p. 882). Oopiae eques-
tres are seen near Worms in 1098, Meland. 2, no. 59 ; battalions
sweeping through the air in 1096, Pertz 8, 214; conf. Dionys.
Halic. 10, 2; higher up in the clouds, two great armies marching,
H. Sachs iii. 1, 227\
p. 943.] Something like Heme the Hunter is Home the
Hunter, otherwise called Harrij-ca-nah, who with the devil hunts
the boar near Bromsgrove, Worcest. (Athenaeum). The story of
the Wunderer chasing Frau Saelde is in Keller's Erz. p. 6; conf.
Fastn. sp. 547. Schirapf u. ernst (1522) 229. (1550) 268.
p. 946.] Where Oden^s lake (On-sjiJ) now lies, a stately
mansion stood (herre-giird), whose lord one Sunday went a hunt-
ing with his hounds, having provided himself with wine out of
the church, to load his gun with, and be the surer of hitting.
At the first shot his mansion sank out of sight, Runa ^44, 33.
Here the huntsman is evid. Oden himself. Among the train
o( Guro rysserova ( = Gudron the horse-tailed, Landstad pp. 121.
131-2) is Sigurd Snaresvend riding his Grani (Faye 62). The
members of the troop go and sit over the door : the like is told
of devils, who lie down in front of lU-hiuser where drinking,
gaming, murdering goes on, Berthold p. 357 ; and of the
Devil, Avho sits during the dance, H. Sachs 1, 342^*'' ; ' setz nur
die seel auft iiberthiir' iii. 1, 261 ; sein seel setz er uff liber thiir,
lats mit dem teufel beissen, Simpl. pilgram 3, 85. Northern
names for the spectral procession are : oshareia, liaaskaalreia,
juletkreia, sJcreia, Asb. og Moe in the Univ. annaler pp. 7.
41-2; jnlaskrei'i, julaskreid'i, oskerei, oskorrei, aalgarei, jolareiae,
Aasen's Prover 27-8. 31 ; conf. ThorsreiS (p. 166) and husprei,
hesprei, thunder. Lapp, julheer, Klemm 3, 90. ■
p. 949 n.] The very same is told of Orvarodd as of Oleg,
Foruald. s. 2, 168-9. 300; conf. a Transylv. tale in Haltrich^s
Progr. p. 73.
p. 950.] On Holda's sameness with Fricka, see Kl. schr. 5,
1592 TRANSLATION.
416 seq. The Gauls too sacrificed to Artemis, Arrian de Venat.
c. 23. 32. Hecate triviorum praeses, Athen. 3^ 196 ; men took
a sop with them for fear of the cross-roads 2, 83, for Hecate's
hounds 7, 499 ; 'EKdrr]<i helirvov means the bread laid down where
three roads met, Luc. Dial. mort. 1 and 22 (note on Lucian 2,
397) ; feros Hecatae perdomuisse canes, Tibull. i. 2, 54.
p. 950.] The appalling guise of the Harii (GDS. 7)4) recalls
our death's-head cavaliers. At the outset of the Thirty-years
War there were Bavarian troopers called Invincibles, with black
horses, black clothing, and on their black helmets a white death's-
head ; their leader was Kronberger, and fortune favoured them
till Swedish Baner met them in Mecklenburg, March 1631.
Frederick the Great had a regiment of Death's-head- Hussars.
In recent times we have had Liitzow's Volunteers, the Black
Jao-ers, the Brunswick Hussars. Does a coat-of-arms with a
death's-head occur in the days of chivalry ? We read in Wigal.
80, 14 : an sinem schilde was der Tot gemalt vil grusenliche
(Suppl. to 850). Remember too the terror- striking name of the
legio fulminatrix, Kepavvo^oXo^. Secret societies use the symbol
of a death's-head ; apothecaries mark their poison-boxes with the
same.
CHAPTER XXXII.
TRANSLATION.
p. 952.] Fent'»'»cS'c7ie?i isalso exsecrari, abominari. OS. farwd-
ian, devovere, OHG. /arwazaw, ivitJiar-hudzan., recusare,, Graff 1,
1087. As abominari comes fr. omen, so far-hudtan fr. livaf,
omen (Suppl. to 1105 n.). Beside the Fr. souhait (which Genin
Recr. 1, 201 would derive fr. sonhait, as couvent fr. convent,
etc.) we have also aliait in Thib. de N., and the simple halt —
luck, wish. For its root, instead of OHG. heiz, ON. heit, we
might take the Bret. Iiet, Gael. rt(7eas = pleasure. De soliait, de
dehait, (jn\tec\. 1, 169.
Disappearing (verschwinden) and appearing again are a^avrj
ryeviaOai and ^avepov '^evkfjQai, Plato's Rep. 360. Frequent is
the phrase 'to vanish under one's hand' ; conf. the clapping of
hands in cases of enchantment (p. 1026) : thaz thu hiar irwunti
TRANSLATION. 1593
mir untar theru lienti, 0. i. 22, 44; verswant den. luten under de)i
handen, Griesh. Sprachd. 26 [Late examples omitted] ; ze hant
verswant der kleine, Ortnit 141, 4; vile schiere her verswant vo)i
sinen ougen zehant, daz her en-weste, war her bequam, Eu. 2621 ;
vor iren ougen er virswant, Hpt 5, 533 ; verswant vor stnen ougen,
Krone 29606 [Simil. ex. om.]. Der engel sa vor i/n. vers want,
Wh. 49, 27; do der tiuvel hin verswant, Barl. 3027; do der
winder gar vei'swant, Frauend. 409, 17; solde ein wip vor leide
sin verswunden MS. 1, 81* ; der hirz vorswant, Myst. 1, 233; in
den ivbiit gahes (suddenly) verswunden. Mar. 159, 7 ; daz ver-
swant mit der Inft, Pass. 369, 91 ; der engel mit der rede verswant,
Hpt 8, 171 ; the devil says ' ich viuoz verswinden,' MSH. 3,
174'': 'von hinnan stet min begirde (desire), Got miieze dich in
huote Ian ! ' alsus sivein diu gezierde, Diut. 2, 251-2 ; Sant. Ser-
vace do verswein, Servat. 3317 [Ex. om.]. Voer ute haren
ogen, Karel 2, 990 ; de duvel voer dune alse en roc (smoke) te
scouwene ane, Maerl. 2, 237; Var-in-d'iuand, N. pr. ring 33*^,
30. 36% 28. 36. To begone = OHG. huerhan, ON. hverfa : Obinn
hvarf ]?a, Saem. 47 ; oc nu hverfur ]?essi alfur so sem skuggi,
(as a shadow), Vilk. c. 150; brottu horjinn, ibid. ; /?a \>q, hurt,
Foruald. s. 1, 488, conf. seijJcvaz, sink away, Saem. 10'^. 229''.
The translated sleep, like Kronos p. 833 n. ; Gawan falls asleep
on a table in the Grals-halle, and awakes next morning in a moss,
Keller's Romvart 660. Vanishing is often preceded by thunder :
ein grozer slac, Heinr. u. Kun. 4215. Erf. march. 84. 160;
* there came a crash (rassler), and all was sunk and gone/ Pauz.
1,30; Gangleri hears a thunder, and Valholl has vanished, he
stands in the fields, Sn. 77.
p. 953.] The shepherd Gyges steps into a crack of tJie earth
made duriiig storm and earthquake, finds a giant's corpse inside
a brazen horse, and draws a ring off its hand, Plato's Rep. p. 369.
Translation is imprecated or invoked in the following phrases : in
te ruant montes mali. Plant. Epid. i. 1, 78; Kara rrjf yf]<i Suvat
Tjv'^o ixrjv , Lucian 3, 156. 5, 202 ; j^avelv /j,ot tijv jfjv rju-^o/nrju 9,
68. 8, 18. Oedipus is swallowed up by the earth, Oed. Col.
1662, 1752; conf. 'slipping in like the schwick' (p. 450 n.) ; die
lufte mich verslunden, Hpt 5, 540; Xdav e6i]ice, II. 2, 319; XiOot;
i^ didpcoTTOv yeyoveuac, Lucian's Imag. 1 ; der tverde z'einem
steine ! MS. Ij 6^ ; hon (Go'Srun) var buin til at springa af harmi,
1594 TEANSLATION.
Ssem. 211 ; du-ne hetest ditz gesproclien, du waerst beiiamen ze-
brochen, Iw. 153. We talk of bursting with rage (p. 552 n.), i.e.,
in order to jump out of our skin : er wolte aus der haut fahren^
Salinde 13.
p. 958.] A translated hero is spoken of as early as 1096 : Inde
fabulosum illud confictum de Carolo viagno, quasi de mortuis in
id ipsum resuscitato, et alio nescio quo nihilominus redivivo (before
Frederick I. therefore), Pertz 8, 215 (Suppl. to 939). Frederick
is supposed to lie at Trifels in the Palatinate also, where his bed
is made for him every night, Schlegel's Mus. 1, 293. Then the
folktales make Otto Redbeard also live in the Kifhauser, and give
him frau Holle for housekeeper and errandwoman, Sommer pp. 1.
6. 104; he gives away a green twig, which turns into gold, p. 2;
in the mountain there is sJiittle-pla.y hi g and ' schraarakeln,' p. 4.
A legend of Fredk Redbeard in Firmen. 2, 201''. A giant has
slept at the stone-table in the mountain these 700 years, Dyb.
Runa '47, 34-5. Not unlike the Swed. folktale of a blind giant
banished to an island are the stories in Runa '44, pp. 30. 43. 59.
60 : in every case the belt given is strapped round a tree (conf.
Panzer 1, 17. 71. 367), but the other incidents differ. Such
giants call churches de hvita hlock-marrarna 4i, 37, and the bell
bjellelco, Dyb. '45, 48. '44, 59 ; the blind grey old man reminds
one of Oden. Ace. to Praetor. Alectr. p. 69, Kaiser Frederick
seems to have cursed himself into the ' Kiphiluser.' On the
Frederick legend, see Hpt 5, 250 — 293. Closener p. 30-1 (yr
1285). Bohmer's Reg., yr 1285, no. 830, coilf. 824-6. Kopp-'s
Rudolf pp. 736—749. Detmar 1, 130 (yr 1250). Of Fredk
the Second, the Repgow. chron. (Massm. 711) says straight out :
* bi den tiden sege-men dat starve keiser Vrederic ; en del volkes
segede, he levede ; de twivel warede lange tit; ' conf. ibid. 714.
Another name for the auricula is berg-haiserlein ; does it mean
the wonder-flower that shows the treasure ? Fischart's
Geschicht-kl. 22^ says : avff deni keyser Friderich stan ; Schiller
120'' (?) : und nebenher hatten unsere kerle noch das gefundene
fressen ilber den alten kaiser zu pliindern. Phil. v. Sittew.
Soldatenl. 232 : fressen, saufen, prassen anf den alten keyser hinein.
Albertini's Narrenh. p. 264; heuraten auf d. a. k. hinein.
Schmeller 2, 335-6 : immer zu in d. a. kaiser hinein siindigen, auf ■
d. a. k. hinavf siindigen, zechen, i.e. without thinking of paying.
TRANSLATION. 1595
p. 961.] The sleeping Fredk reminds one of Kronos sleepinq
in a cave, and })irds bringing hitn ambrosia, Plut. De facie in orbe
lunae 4, 1152-3 (see p. 833 n.). Arthur too and the knights of
the Grail are shut up in a mountain, Lohengr. 179. Lanz. 6909.
Garin de L. 1, 238; si jehent (they say) er lebe noch hiute, Iw.
14. Raynouard sub v. Artus. Caesarius heisterb. 12, 12 speaks
of rex Ardurus in Monte Giber (It. monte Gibello) ; conf. Kaufm.
p. 51 and the magnet-mountain ' ze Givers/ Gudr. 1135-8. 564
(KM.^ 3, 274). Other instances: Mnig Dan, Miillenh. no. 505;
the count of Flanders, Raynouard 1, 130^*; Marho lives yet in
the wooded mountains, Talvj l,xxvi. ; so does the horse Bayard.
On the search for Svatopluk, Sivatopluka hledati, see Schafarik
p. 804.
p. 968.] The ivhite lady's huncJi of fceys is snake-bound, Pan-
zer 1,2. A wJiite maiden with keys in Firmen. 2, 117 ; drei. witte
jumfern, Hpt 4, 392 ; three white ladies in the enchanted castle,
Arnim^s March, no. 18 ; conf. the Slav, vilas and villy, spirits of
brides who died before the wedding-day, who hold ring-dances
at midnight, and dance men to death, Hanusch pp. 305. 415;
dancing zuillis, Mailath's Ungr. march. 1,9; Lith. weles, fio-ures
of the dead.
p. 969.] A certain general plants an acorn to make his co-ffin
of, Ettn. Chymicus 879. There is some likeness betw. the story
of Release and that of the Wood of the Cross, which grows out of
three pips laid under Adam's tongue when dead. That the pip
must be brought by a little bii'd, agrees with the rowan sapling-
fit for a wishing-rod, whose seed must have dropt out of a bird's
bill (Suppl. to 977 beg.), and with the viscum per alvum avium
redditum (p. 1206) ; conf. the legend of the Schalksburg, Schwab's
Alb. p. 32. You must fell a tree, and make a cradle out of it;
the first time a baby cries in that cradle, the spell is loosed, the
treasure is lifted, H. Meyer's Ziiricher ortsn. p. 98 ; conf. the tale
in Panzer 2, 200. 159. Other conditions of release : to draw a
waggon up a hill the wrong way, to buy a piece of linen, to hold
the white lady's hand in silence, Reusch p. 437 ; with your mouth
to take the key out of the snake's mouth, Firmen. 1, 332 ; to kiss
the worm, or the toad, or the frog, wolf and snake, Miillenh. p.
580. Somm. Sagen p. 21. Meyer's Ziiricher ortsn. p. 97.
p. 971.] Men do hxxvj treasures in the ground: the Kozacks
1596 TRANSLATION.
are said to keep all their money underground ; thieves and
robbers hurj their booty, dogs and wolves pieces of meat. The
Marsians buried the Roman eagle they had captured in a grove,
whence the Romans dug it out again, Tac. Ann. 2, 25. The
treasui-e is called leger-Jiorty }ieun. 17687. 2505; 0^. taurar —
thesauri, opes reconditae. ' Shags not the treasure up toward
me, That tsltiniiig there behind I see ? ^ Goethe 12, 193. The
treasure blooms, Panzer 1, 1 ; 'for buried gold will often sJtift
about/ Irrgart. d. liebe 503; the cauldrons sink three ells a year,
Dybeck 4, 45. Once in 100 years the stones off the heath go
down to the sea to drink, and then all treasures of the earth lie
open, so that one need only reach them out ; but in a few winters
they come back, and crush those who don^t get out of the way in
time, Bret, march. 88 — 93. The treasure suns itself. Panzer 2,
16. 30. It cools (gliiht aus), Miillenh. p. 203-4. Treasure-gold
turns to coal, Lucian's Timon 1, 110. Philops. 7, 284 ; conf. the
legends of Holla, Berhta, Fredk Barbarossa and Riibezal. The
coals of a glowing treasure turn to gold, Reusch no. 25-6-7.
Glimmering fire and coals of a treasure, Dieffenb. Wetterau p.
275. Signs of a treasure : when a hazel bears mistletoe, and a
white snake suns himself, and treasure-fire burns, Reusch no. 15.
Where treasures lie, a blue fire burns (Hofmannswaldau), or light
finds its way out of the earth, Leipz. avent, 2, 40 ; it swarms
with insects, etc. (pp. 692-4). The treasure-lifter is stript and
plunged up to his neck in water in a tub, and is left till midnight
to watch for the coming of the treasure, Cervant. Nov. de la
gitanilla p. m. 106. A beshouted treasure sinks, Wetterau tale
in Firmen. 2, 100 ; conf. AS. 6'mc = thesaurus, opes. Some good
stories of treasure-lifting in Asbiornsen's Huldr. 1, 142-3-4.
Ghosts have to give up buried weapons : saemir ei draugum
dyrt vapn bera, Fornald. s. 1, 436. A connexion subsists betw.
treasures and graves : the liauga eldar, grave-fires, indicate
money, Egilss. 767. The hoard does rio^ diminish : sin wart doch
niht minre, swie vil man von dem schatze truoc. Nib. 475, 12.
p. 972.] The ■wonder-flower is said to blossom either on Mid-
summer night alone, or only once m 100 years. If any one,
having spied it, hesitates to pluck it, it suddenly vanishes amid
thunder and lightning; conf. britannica (p. 1195-6), fern (p.
1211). Preusker 1, 91-2. Before the eyes of the shepherd's
TRANSLATION. 1597
man a loonder-jiower 'jroiva up suddenly out of the ground ; he
pulls it, and sticks it in his hat ; as quick as you can turn your
hand, a grey mannikin stands there, and beckons him to follow ;
or else, the moment the flower is stuck in the hat, the white lady
appears, Firmen. 2, 175. The wonder-flower gets caught in the
shoe-buckle, Somm. p. 4, as feruseed falls into the shoes (p.
1210), and also ripens or blossoms on Midsum. night, pp. 4. 1G5.
It is called schlasselblmne, Panzer 1, 883, lomiderhlume,
Wetterau. sag. p. 281. Phil. v. Steinau p. 77; Pol. dzlwaczek,
Boh. diwivjJc, wonderflower. The three blue flowers effect the
release, Firmen. 2, 201". A Schleswig story makes it the yellow
flower, and the cry is: Forget not the best, Miillenh. p. 351.
Another formula is : ' wia meli as da verzotarist (squanderest),
om sa minder host,' Vonbun p. 5. As early as the 15th cent.
vergisse mm nit occurs as the name of a flower, Altd. w. 1, 151 ; a
gloss of the time has : vergiss-ni,ein-nicht alleluja, Mone 8, 103 ;
vergis-man-nicht gamandria, ibid. Vergiss nit mein is a blue flower,
Uhl. 1, 60. 108. 114-6. 129; bliimlein vergiss nit mein, Ambras.
liedb. pp. 18. 251. Bergr. 37. 70; bliimelain vergiss ni main,
Meinert 34; vergiss mein niclit, Menante's Gal. welt p. 70.
Swed. fdrgdt-mig-ej, Dybeck '48,28; Boh. nc-zapomenka, Pol.
nie-zapominka, Russ. ne-zabudka, couf. Weim. jrb. 4, 108; das
bliimlein wunderschon, Goethe 1, 189. The heel cut off him
that hurries away, Firmen. 2, 1 76. In a story in Wachter's
Statist, p. 175-6 the wounded heel never heals. A proverb says:
'Tis what comes after, hurts your heel.
p. 974.] The spring-wtirzel is in OHG. sprinc-wurz, lactarida,
lactaria herba, Grafl" 1, 1051, or simply springa 6, 397. Does
piderit, diderit (usu. diterich, picklock) also mean a spring-
wurzel ? Firmen. 1, 271. The springw. or wonderflower is
sometimes called bird's nest, Fr. nid d'oiseau, plante aperitive,
vulneraire, qui croit au pied des sapius ; it opens boxes (folktale
in Mone 8, 539), and makes invisible, DS. no. 85. Again, it is
called zweibhitt, bifoglio, and is picked off" the point of bifurcation
in a tree ; does it mean a parasite-plant like the misletoe ? It
must have been regarded as the nest of a sacred bird : thus of
the siskin's nest it is believed that the bird lays in it a small
precious stone to make it invisible, Hpt 3, 361 ; conf. Vonbun's
Vorarlbg 63 ; Boh. hnjzdujk, ophrys nidus avis, ragwort, Pol.
VOL. IV. Y
1598 TRANSLATION.
gniazdo ptasze (see Linde 1, 728''). On the green-pecher, Fr.
'picert, see Am. Bosq. p. 217-8, and baum-heckel, Musaus 2, 108;
picos divitiis, qui aureos montes colunt, ego solus supero, Plaut.
Aulul. iv. 8, 1. On. the legend of the slianiir, conf. Hammer's
Rosenol 1, 251. Altd. w. 2, 93. Pineda's Salomon (Diemer
p. 44), samir. Diem. 109, 19 ; thanir, Gerv. Tilb. Ot. imp. ed.
Leibn. p. 1000; f/i a7>iur. Vine. Bellovac. 20, 170; to?nm, Maerl.
in Kiistner 29*. In Griesh. Predigt. p. xxv. is the story of the
ostrich 2, 122.
p. 977.] The Swed. slag-ruta is cut off the Jlyg-rdnn, bird's
rowan (or service) tree, whose seed has fallen fr. the beak of a
bird, Dybeck '45, 63 ; it must be cut on Midsummer eve out of
mistletoe boughs. Runa '44, 22. '45, 80. Dan. onshe-qvist, Engl,
divining-rod, finding -stick. Germ, names : der Saelden zivic,
Altsw. 119. 127, conf. uugeliickes zwic (Suppl. to 879 end);
glilclis-ruthe, Ijisch. in Meckl. jrb. 5, 84; wiinschel-ruote sunder
zwisel (without cleft), MSH. 2, 339''; wunschel-ris, Tit. 2509.
5960-82, w. iiber alle kiineginne, 1242, iviinschel-herndez ris
1728; alles heiles wdnschel-ris, Troj. 2217; mins heils wiinschel-
ruote, Altsw. 118; der wunschel-ruoten hort, Dietr. drach. 310*.
Nu hat gegangen miner kiinste ruote, MSH. 3, 81**. The idea
of the wishing-rod was not borrowed fr. Aaron's magic wand ;
on the contrary, our poet of the 12th cent, borrows of the former
to give to the latter : Nim die gerte in dine harit, wurche zeichen
manikvalt ; ze alien dingen ist sie guot, sives so wunsget ^iii muot.
Not a word of all this in Exod. 7, 9 ; the wishinof-rod however
did not serve the purposes of harmful magic. Conf. the virgula
divina, Forcell. sub v. ; Esth. pi'/tZa, GDS. 159. The wishing-
rod must have been cut at a fitting time and by clean hands,
Kippe die wippe 1688, D 4^^ : it is a hazel-rod, and holy, Voubun
pp. 6. 7. 64; a hazel-bough, Fromm. 3, 210; a white somer-
laden heslin stab, Weisth. 3, 411. 461. Stories of the wishing-
rod in Kuhn p. 330. Miillenh. p. 204 ; of the old wiiuschel-stock,
ib. no. 283. On the manner of holding it, see Hone's Yearbk
1589. It is called schlag-ruthe because it anschlagt, hits [the nail
on the head] ; hence slegel, cudgel? conf. Parz. 180, 10—14,
and the hazel-rod that cudgels the absent (Suppl. to 651 end).
p. 977.] One must drive a xvhite he-goat through the stable,
to lift a treasure that lies there, Hpt's Ztschr. 3, 315.
TRANSLATION. 1599
p. 980.] The devil is by the treasure, and he is blind too, like
Plutus (Suppl. to 993). The Ssk. Kuvera, a hideous being, is
god of wealth. Dlt- is the same as divit-, Pott 1, 101. When
money is buried, the deuU is appointed watchman, Miillenh. p.
202-3, or a grey man on a three-legged white horse guards it 102.
Finn, aarni or krattl is genius thesauri, conf. mamrnelainen below.
AS. wyrm hordes hi/rde, Beow. 1767. Fafnir says : er ek a arfi
Id (on the heritage lay) miklom mins foSor, Saem. 188'' ; meSan
ek uvi menjom lag, ibid. ' Lanuvium annosi vetus est tutela
draconis ; ' maidens bring him food :
Si fuerint castae, redeunt in colla parentum,
clamantque agricolae 'Fertilis annus erit ! ' Prop. v. 8, 3.
Dragons sun their gold in fine weather, Euna '44, 44, like the
white maidens. Some good stories of the roving dragon in
Miillenh. p. 206 ; conf. the dragon of Lambton, Hpt 5, 487 ; be
is also called the drakel, Lyra p. 137, the wheat-dragon, Firmen.
2, 309. Then, prop. Otwurni in Karajan begins with oi = ead,
conf. ot-pero. Heimo finds a dragon on the Alps of Carniola,
kills him and cuts his tongue out; with him he finds a rich
hoard : locum argento septum possedit, in quo aurea mala habuit,
Mone 7, 585 fr. Faber's Evagatorium. W. Grimm (HS. p.
385-6) thinks the ring Andvara-naut was the most essential part
of the hoard, that in it lay the gold-engendering power and the
destiny, but German legend put in its place the wishing-rod ;
note however, that such power of breeding gold is nowhere
ascribed to Andvara-naut. Sigurd first gave it to Brunhild
(Fornald. s. 1, 178), then secretly pulled it off again (187).
Siegfried in the German epic, after winning the treasure, leaves
it in charge of the dwarfs, does not take it away therefore, but
gives it to Chriemhilt as a wedding-gift, and as such the dwarfs
have to deliver it up. Nib. 1057 — 64. Once it is in Giinther's
land, the Burgundians take it from her, and Hagen sinks it in
the Rhine 1077, 3; conf. 2305-8. Hagen has merely hidden it
at Lochheim, intending afterwards to fish it up again, conf. 1080.
So likewise in Sasm. 230 : ' Gunnar ok Hogni toko j^a gullit allt,
Fafnis arf.^ On the fate bound up with the gold-hoard in the
ON. (and doubtless also in OHG.) legend, see Hpt 3, 217. Finn.
mammelainen, mater serpentis, divitiarum subteri'anearum custos
1600 DEVIL.
(Renvall) reminds one of ON. mddir Atla = serpens, Ssem. 243^.
Golden geese and ducks also sit underground on golden eggs,
Somm. sag. p. 63-4.
p. 981.] In some stories it is the old man in tbe mountain
that, when people come in to him, crops their heads hald, Somm.
p. 83 ; then again the spectres wish to shave the beard of a man
as he lies in bed, Simpl. K. 921. 930. In Musaus 4, 61 both get
shorn.
p. 983.] With Lurlenherge conf. ' liz Lurlinherge wart gefurt
sin stolze eventure,^ Ritterpr.^, and Liirinberc, Graff 2, 244. Or
Burlenherg might be the Birlenherg of AYeisth. 4, 244. On the
sunken or de Toulouse and or de MontpelUer, see Berte 20.
Sinking is preceded by a crash (Suppl. to 952 end) : heyrSi hann
dijna mikla, Sn. 77 ; there was a bang, and all was sunk and
gone, Panz. 1, 30 (in Schm. 3, 125 a loud snore); then comes a
crack, and the castle once more is as it was before, Kuhn's Westf.
sag. 2, 250 ; a fearful crash, and the castle tumbles and dis-
appears, Schonwerth 3, 52. Near Staffelberg in Up. Fran-
conia lies a great pond, and in it a great fish, holding his tail in
his mouth ; the moment he lets it go, the mountain will fly to
pieces and fill the pond, and the flood drown the fiats of Main and
Rhine, and everything perish, man and beast, Panz. 2, 192. A
little cloud on the horizon often announces the bursting-in of the
flood or violent rain, Miillenh. p. 133. 1 Kings 18, 43-4 (Hpt 8,
284). An angel walks into the sinking city. Wolf's Niederl. sag.
326. Of the foundling Gregor, who came floating on the flood,
it is said : der sich hat verrunnen her, Greg. 1144. After the
flood, the baby is left up in a poplar-tree, Miillenh. p. 132. In
the legend of the Wood of the Cross also, a newborn child lies on
the top of a tree. On the name Bold, see GDS. 758.
CHAPTER XXXIII.
DEVIL.
p. 986.] Schwenk's Semiten 161 says the Devil is a Persian
invention. On Ahuromazddo, see Windischm. Rede p. 17-8; the
cuneif. inscriptions have Auramazda, Gr. flpo/jLda6T]<;. Ahura is
the Ssk. asura, Bohtlg555; and Benfey in Gott. gel. anz. '62,
DEVIL. 1601
p. 1757 conn, mazda with Ssk. medhas, medham = vedham. The
lad. asura is evil, the deva good ; the Pers. ahura is good, the
da^va bad; so heretics repres. Ahriman, the devil, as the first-
born sou of God, and Ormuzd or Christ as the second. The
Yezids worship the devil mainly as one originally good, who has
rebelled, and may injure, may at last become a god again, and
avenge himself. Lucifer falls out of heaven (p. 241) ; the
angels fall tliree nights and days fr. heaven to hell, Ceedm. 20, 12;
sie fielen d7'i tage voile, Karaj. Denkm. 42, 9; Hephaestus falls a
whole day fr. Olympus to Lemnos, II. 1, 592. As God creates,
the devil tries to do the same ; he sets up his chapel next the
church (p. 1021) ; he also has 12 disciples ascr. to him, Berthold
321 ; conf. devil's pupils (Suppl. to 1024).
p. 987.] Ulphilas translates even the fem. 17 Sta/3oXo<? by
diabula, pi. diahnlos, slanderers, 1 Tim. 3, 11. Among corrup-
tions of the word are : Dan. hnefvel, snefvel, Molbech's Tidskr. 6,
317; Arab, ehlis, ihlis ; prob. our own ' der tansend ! ' conf.
dusii (p. 481) and daus. Diet. 2, 855. Lith. devalus, devulus =
great god, Nesselm. 140**. Devil, Devilson occur as surnames :
Cuonradus Diaholus de Rute, MB. 8, 461. 472 ; jilii Tiufelonis
(Suppl. to 1019 end) ; Beroldus dictus Diaholus, Sudendorf's
Beitr. p. 73, yr 1271 ; Cunze gen. Dvjlis heuhit, Arnsb. urk. 787.
The Finn, perhele, devil, Kalev. 10, 118. 141. 207. 327 and
J^a^p. perkel, pergalek (Suppl. to 171 end) are derived fr. piru,
cacodaemon, says Schiefn. Finn, nam en 611.
Satanas in Diemer 255, 10; satandt in Hpt 8, 155. 355 (the
odious s.). Karaj. Sprachdenkm. 52, 3; a pi. satanasd in 0. v.
20, 4. The word sounds like seado (p. 989), shohsl (p. 1003),
above all like Scetere, Saturn (p. 247).
p. 991.] Der tievel gap den rat (advice), wander in bezeren
ne hat, Fundgr. 2, 87 ; als ez der tiufel riet, Nib. 756, 9 ; der
tiuvel mir daz riet, Frib. Trist. 2207. The devil is called niht
guotes : we say ' it smells here like no good things ' ; Lett, ne
lahhais, the not good ; Lapp, pahakes, the bad one. He is called
der vbel dtem (breath), Fundgr. 2, 18; unreine saghe unttvas,
Bruns 324-5; conf. Swed. Oden hin oude. Hire's Dial. lex. 123*;
der a7-ge tamhe, Martina 160, 23, as we say ' stupid devil'; arger
wiht, Diut. 1, 470 ; der sure wirt (sour host), Helbl. 2, 587 ; uz
des hitteren tiefels halse (throat), Griesh. 52; den leiden duvelen
1602 DEVIL.
(odious <L), Hpt 2, 197; der leidige tifel, Mos. 52, 18; Jeding,
Cavall. Voc. Verland 40'' ; lajing, Uije, Wieselgren 385 ; liotlian,
Dybeck '45, 72 ; der greulich hat dich herein getran (brought),
Uhl. Volksl. p. 801. Lith. hesas, devil, conf. haisus, grim.
Finn, paha, pahoillinen, devil ; Esth. pahalainen, paJiomen,
Salmelaiuen 1, 179. 193. 234. In Scand. the devil is also
called sham, skammen (shame), Ihre's Dial. lex. 149^. Dyb. '45,
3. 55. 77. Is he called the little one? * whence brings you tZer
lutzel here ? ' Gryphius's Dornr. 56, 8. The live, bodily devil, or
simply ' der leihhaftige/ the veritable, Gotthelf's Kaserei 356 ;
fleischechter leihhafter teufel, Garg. 229^ ; ich sei des leihhaftigen,
butzen 244*; der sihtige tiuvel. Berth. 37; des sihtigen tufels
kint, Dietr. drach. 212''. 285''; conf. vif mavfe, Meon 3, 252;
ainz est deahles vis, M. de Gar. 178. Antiquus hostis occurs
also in Widukind (Pertz 5, 454) ; our Urian resembles Ur-hans,
Old Jack (Suppl. to 453 n.); u-tufel, Gotth. Erz. 1, 162. 177. 253.
275. 286, iir-teufel 2, 277 ; d' oitde sathan, Maerl. 2, 300; de iiald
knecht, de uald, Miillenh. p. 265. The household god of the
Tchuvashes, E'ric^ (Gotze's Russ. volksl. p. 1 7) recalls ' gammel
Eric' ON. a?i(^67ro^?' = diabolus, hostis; ther widarwerto (un-
toward), 0. ii. 4, 93. 104; wo-rc = diabolus, Graff 1, 980; Jtelle-
warc, Diut. 2, 291 ; conf. ON. vargr, lupus, hostis (p. 996). Der
vient, Pfeiffer's Myst. 1, 131 ; der vint, Helbl. 1, 1186; der hide
vient, Leyser 123,11. 38; Idd'-geteona, Beow. 1113, is said of
sea-monsters, but it means ' hateful foe,' and might designate the
devil. — — Der helsche die/, Maerl. 2, 312 ; der naclit-schade, said
of a homesprite, Rochholz 1, 295 (Kl. schr. 3, 407). Ein unhuld,
Hagen's Heldenb. 1, 235. With the fem. unholdd in OHG.
hymns conf. ' daz wip, diu imholde,' Pass. 353, 91 ; in UnJudden-
tal, Bair. qu. 1, 220; and the Servian fem. vila in many points
resembles the devil. Uberfengit, uharfangdri, praevaricator,
usurpator, seems also to mean the devil in contrast with angels,
Hpt 8, 146.
p. 992.] Der ubele vdlant, Diemer 302, 28 ; der v., Karaj,
89, 14; diu vdlendin. Cod. pal. 361, 74*^; vdlantinne. Krone 9375.
9467; diu ubele v., Mai 170, 11 ; disem vdlande gelich 122, 21 ;
du iirkitische der vdlande 172, 16; ein vil boeser vdlant, Tlirl.
Wh. 136'': swaz der v. wider in tet (against them did), Welsch.
gast 5177; des vdlandes spot (mock). Warn. 2426; des v. hant
DEVIL. 1(303
1358. The word occurs in tlie Erec, not in tlie Iwein, Hpt's
Pref. XV. I find Conr. of Wiirzbg has not altogether forborne
its use: der leide vdlant, Silv. 4902 ; wilder v., Frauenl. 382, 15 ;
der V. miiez si stillen 123, 19. It occurs but once in M. Neth.
poets : die quade valande, Walew. 894-5 ; (distinct fr. it stands
vaeliant = vaillant 9G47, a,rxd f at i ant, valiant, Lane. 21461. 24643).
Da poser feilant, Fastn. sp. 578, 21; boser volant 926^ 11 ;
volandes man, Hpt 5, 20. 31 ; der schwarze voland, Miilmann's
Geiszel 273; der volland, Ayrer 340^*; volant in witch-trials of
1515 (WolPs Ztschr. 2, 77) ; den sol der bose voland holen !
Lichtwer 1758, 128. In the Walpurgis-night on the Blocksberg
Mephistopheles calls himself junker Voland, squire V., Goethe's
Faust, p. m. 159. In Thuringia (at Gotha) I heard 'Das glab
der Fold!' devil believe it. Volundr, Waijland seems unconn.
with valant, whose v. is really an /".
p. 993.] Tiie devil is lame in a Moravian story (p. 1011), the
same in Wallachia, Fr. Miiller uos. 216. 221; couf. Thor's lame
goat (p. 995). He is blind, Lith. aklatis ; his eyes are put out
with melted lead (p. 1027). He is black: ne nos frangat demon
ater, Chart. Sithiensc p. 8 ; tenebrosns hostis, Miinter's Tempelh.
158; der swarze meister, Hpt 1, 277; von dem tiuvel hoert man
wol, wie er swerzer si dan kol, u. ist doch uusihtic (yet invisible),
Ls. 3, 276; die swarzen helle-warten, Servat. 3520. In Tirol and
the Up. Palatinate he is called grau-wuzl, Schm. 4, 208, He
wears grey or green clothes (p. 1063), and, like the dwarfs^ a
7'ed cap, Miillenh. p. 194. The African Negroes paint the devil
white, Klemm 3, 358. 364.
p. 995.] The devil's horn partly resembles the hone in Thor's
head (p. 373) ; conf. ' gehurute helle ohsen,' horned ox of hell,
Hpt 8, 151. 236. He has a tail: Hied to the devil's tail,'
Keisersb. xv. Staffely 41-3. 59. Schartlin p. 226; the troll too
has a tail, D}b. Runa '44, 73, the Norw. huldre a cow's tail. He
has a hens and a horse's foot, Lisch's Meckl. jrb. 5, 94, a horse's
foot and a man's, Miillenh. p. 197. Deoful wavi and wlife-leds,
Andr. 1170.
p. 997.] The devil has horns and cloven feet. Wolf's Ztschr.
2, 63; his goat's feet peep out, Mone 8, 125, as goat's feet and
claws are ascr. to dwarfs (p. 451 n.) ; daemones in specie capra-
riim, Acta Bened. sec. 1 p. 33; devil as stein-geisz [wild goat,
1604 DEVIL.
Capficorn ?], Haltricli p. 44. Pfeiff. Germ. 1, 484 ; die bos teufels
ziyen (she-goats), i.e. witches, Keller's Altd. erz. 192, 22. With
' hocks lid'' agrees 'des tiuvels glit/ limb of the d., Pass. 377, 24
(Suppl. to 1019 end); box-scJieis habe ir sele ! Lindenbl. 123;
'to pluck a Jiorn out of the devil,' Garg. 17''. Here belong the
surnames Hellhock, Hollhock, Deukscbr. der k. k. acad. 5, 20.
The devil is named Sdu-reussel (sow's snout), and finds bells,
Ph, DiefFenb. Wanderung p. 73; duivels zwtntje (pigs), Hpt 7,
532 (Suppl. to 478). The hog for breeding is called /i<-/;7, Weisth.
2, 528. There is a hero's name, Ur-sivin, Dietl. 5253; conf.
ur-ber, ur-kiirape, ur-sau, ur-schwein. The devil is called a luhs,
lynx, MS. 2, 6''. 7*; a hare, Panz. Beitr. 1, 137; an ajje, because
he apes God (Suppl. to 1024 beg.).
The devil was 'der vil ungehiure Jtelle-ivol/,' Hpt 5, 520; die
helle-wargen 7, 376 ; abstrahis ore hipi, Erm. Nigell. 4, 370.
GDS. 329. 333.
Helle-huut = Cerhevu.s, Gl. sletst. 4, 32. Penn. 289; der iibele
hunt, Diemer 309, 22, der helle-hunt, der Jiiint verwazen (accursed),
314, 2. 13; vuor der iibermuote hunt also tiefe an den helle-grunt
4, 26; mt-hunt, dog of spite, Helbl, 2, 264; devil seen in dog's
shape, Pass. 203, 59.
p. 999.] Ace. to Gryphius's Sonett. 1, 1 the devil is called
hollen-rahe ; he appears '^in .sMjarzer voc/e/e bilde,' Ksrchr. 4314 ;
der hollische geier, vulture, Meinert p. 165; das hat sie der geier
gelernt, Lessiug 2, 446; die hollische agalaster (magpie), der
satan, Pol. maulaffe 195, conf. Parz. 1 ; helle-gouch, Krolewicz
3879, conf. the cuckoo and his clerk (p. 681-2) ; de bunte kiwit
hahl se ! Hanenreyerey 1618 A v"*; fort juw (brings you) de
kivnt nu weer her ? B viii*^. He has goose-feet, crow's feet, Thiir,
mitth. vi. 3, 67. 70.
The serpent in Paradise was wrongly supposed to be the devil,
Schwenk's Semit. 162. He is called der lintwurm. Mar. 148, 28;
der aide helle-trache, Pass. 13, 23. 101, 47; der hellewurm 106, 27 ;
celidrus, Erm. Nigell. 2, 191, fr. ^e'XfSpo?, water-snake. Leviathan
is transl. in AS. by sce-draca ; he is descr. 'cum armilla in
maxilla,' Vom geloub. 601, and there is ' ein rinc ime in sine
oiasen gelegit' 541; conf. -'in des tiuveles t?rozze?i,' throat, Rol.
244, 29 ; den hat des tiuvels kiuroe (jaw) versluuden. Warn. 540.
Belzehiip, Karaj. 52, 3; Belsehuc in Fragm. of Madelghis ;
DEVIL. 1605
Besehuc, Walew. 8244; drukhs fern, as a fly, Spiegel's Avesta
124. A spii'it is shut up in a glass as a fly, MS. 2, 13-4, or iu
a hox, Leipz, avant. 2, 41 ; there is a devil in the glass, both in the
legend of Zeno in Bruns, and in tliat of the scholar and robber
in H. V. Herford, yr 995 and in Korner.
p. 1000.] The devil as a hammer (siege), Kemble's Sal. and
Sat. 146. 177. He is called Hemmerhin, Ambras. lied. 142. As
Donar's hammer gradu. becomes a fiery sword, it is also said :
einfiarec swert der tiuvel hat, Hpt 5, 450 (p. 812. Suppl. to lOlo
end). The devil rolling like a millstone resembles the troll rolling
like a hall, Nilsson 4, 40.
p. 1002.] The devil is 'der aide helleivarte,' Pass. 23, 18.
helle-iuirt 99, 11, der aide hellewiht 293, 94 ; er rehter helleschergen
govch, Mai 156, 40; Jwllescherje, Tit. 5468. 5510; hellescherge,
Helbl. 2, 603 ; JLellefiur, Berth. 56; there is a man's name, Helli-
tamph {-smoke), MB. 14, 424; devfiirst uz helle abgriinde, Walth.
3, 12, as we say 'the prince of darkness.' With JieUegrdve (p.
993) connect the prop, names Helcra'plw, Bohmer's Font. 2, 185,
and Herman der hellengrave, hellegrave, Mon. zoUer. no. 305
(yr 1345). no. 306.
The devil dwells in the North : cadens Lucifer . . . traxit
ad inftnii sulfurea stagna, in gelida aquiionis parte poneus sibi
tribunal ; hunc ferocissimum hipum Agnus mitissimus stravit,
Kabau. Maur. De laud, crucis, fig. 10 ; ' (Lucifer) chot, wolti sizzin
nordin,' Diem. 94, 16; entweder zu den genadin oder den
ungenadin, sive ad austrum sive ad aquilonem, Leyser 135, 34.
In the N. lies Jotun-heimr (p. 34), and the devil is considered a
giant, as Loki and Logi are of giant kin ; onskar honom (wishes
him) langt nordan till f jails (at the devil), Sv. vis. 2, 163.
They say in Smaland, 'drag till Hdckenfjdlls .' ' Cavall. p. 25"'.
On Hekla, Heklu-flall, see Bartholin p. 356 — 360 ; fewr im
Heckelherg (Mt Hecla), Fischart in Wackern. 2, 470.
By desser kerken buwet (builds) de diivil einen Nobis kroch,
Agricola's Sprikworde (1528) n. 23 bl. 14''; nohis-haus, Mone 8,
277; in i}ohis haus, da schleget das hellisch fewer zum fenster
hinaus, Er. Alberus's Bai'fusser Miinche Euleuspiegel u. Alcoran
(Wittemb. 1642) bl. E 4; 'so fare they on to nohishaus, where
flame shoots out at the window, and bake their apples on the sill,'
Schimpf u. ernst (1550) c. 233; 'hush, thou art now in nobis-
1606 DEVTL.
hanss' = -purgSitovy, H. Sachs (1552) iii. 3, 44'^'' ; ir spart^s (the
Reformation) in Nobiskrug, Fischart's Dominici leben (1571) Xo^.
Nobis Krucke, Meland. Jocoseri. (1626) p. 548; 'send down to
nobifkrug,' Simpl. 3, 387; 'How Francion rideth in a chair into
the Nobisknig (abyss, dungeon)/ Hist, des Francions (Leyd.
1714), Tab. of cont. ix. In Celle they sing the cradle-song:
muse-katzen, wo wut da hen ? ik. wil na ndbers krmige gan. On
Nabers-kroch, NobeU-knig, see Kuhn in Hpt 4, 388-9. Leo
(Malb. gl. 2, 42) derives 'nobis' fr. Ir. aibheis, abyss; aibhistar
is said to mean devil.
p. 1004.] AS. scocca is found on German soil too : Adalbertus
scucco, Annal. Saxo (Pertz 8, 690). Seyfriden dem steppekcJien,
MB. 16, 197 (yr 1392). The devil's name Barlabaen is also in
Walew. 9741 ; Barlibaen, Limb. 4, 959 ; Barnebaen, Barlebos,
Barlebaen, V. d. Bergh 11. 12. 275-6; borlebiier, said of a boor,
Rose 2804. The word frimurc in Tiirl. Wh. 136% femurc in
Cod. pal., reminds of Femurgan (p. 820 n.). Names of devils :
lasterbalc, schandolf, hagendorn (conf. p. 1063), hageUtein, Ber-
thold 56 ; ein tiuvel genannt lesterlinc, Hag. Ges. Abent, 2, 280 ;
lasterlein, schentelyYastn. sp. 507-8-9. Does ON. /roZsfci = satanas,
still very common in Iceland, mean senex procax ? Swed. ' hin
hale,' the devil ; Vesterb. snogen, the bald, Unander 36, conf.
kahl-kopf in Gramm. 2, 374 ; Ostgot. skammen, skridt, skrdll,
Kalen 17^ (Suppl. to 991 mid.). In Yorarlberg jo?ne7- and holler
are devils' names, Bergm. p. 94, jammer otherwise denoting
epilepsy, convulsion (p. 1061).
Euphemisms for the devil (p. 987 mid.) are: the God-be-ivith-
ns ; Meister Sieh-dich-fur (look out, mind yourself), Ettn. Unw,
doct. 241 ; Et-cetera, Ital. ceteratojo. Gipsies call God devel, and
the devil beink, Pott p. 67. The Dan. gammel Erik is in Norw.
gamle Eirik, gamle Sjur, Aasen 124*. On Hemmerlin, see Suppl,
to 1000; Martinello (p. 1064). Pinkepank in Hpt 6, 485.
Sch imper-schamper, Schimmer-schemmer.
p. 1006.] The devil appears as the hunter in green, Schleicher
213, as Green-coat in witch-stories, KM. no. lOl. In Ostgotl.
Oden means devil. His army is called a sivarm : des tivelis
geswarme, Rol. 120, 14;-der tiuvel hat uzgesant sin geswarme
204, 6; geswerme, Karl 73''; des tiefels her (host), Griesh. 2,
26. Verswinden sam ein kunder, daz der boese geist fuort in
DEVIL. 1607
dem rSre (reeds) , Tit. 2408 ; der teufel fiihrt in wildes gerdhricht,
H. Sachs V. 344-5-6.
p. 1009.] De olle riesen-moder, Miillenh. p. 444, the giant's
old grandviother 450, Brusi and his iiiother worse than he,
Pornm. sog. 3, 214, all remind us of the devil's mother or grand-
mother : des iibeln teufels witofer, Wolfd. and Saben 487 ; ii
brachte hier ter stede die duvel ende sin moeder mede, Karel 2,
4536 : frau Fuik is held to be the devil's grandmother, Hpt 5,
373 ; ' yes, the devil should have had him long ago, but is wait-
ing to find the fellow to him, as his grandmother w?Lnt& a veia
pair of conch-horses,' GotthelPs Swiss tales 4, 51 ; der tiifel
macht wedele drus, u. heizt der grossnmtter den ofe dermit (to
light his granny's fire with), Gotth. Erz. 1, 226; de diivel und
ock sin moder, Soester Daniel 8. 11 ; 'if you are the devil, I am
his mother,' Praet. Weltb. 2, 64 ; ' who are you, the devil or his
mother?' Sirapl. 1, 592; conf. ' ist er der tufel oder sin ivip ? '
Dietr. dr. 159*; des tiuvels muotcr u. sin wip, Hatzl. 219*; diu
ist des tiuvels mp. Nib. 417, 4; des iibelen tiuvels briit (bride)
426,4. Mai 172, 10. Conf. Death's mother (p. 840-1); 'from
Jack Ketch to Jack's motJier he went,' Pol. colica p. 13. To
the pop. saws about sun and rain, add the N. Frisian : ' when it
rains and the sun shines, witches are buried at the world's end.'
There are ma.?i^ devils: steht in tausend teufel namen auf! sauf
(drink) in tausent t. namen ! Diet. 1, 230.
p. 1011.] The devil demands a sheep and a cod; Cdds. Heisterb.
5, 2; or a black he-gout, Miillenh. p. 41, a black cock and he-cat
201, a black and a white goat 203. With the curious passage fr.
H. Sachs agrees the following : Of a heretic like that, you make
a new-year's present to Pluto, stuck over ivith box, Simpl. 3, 5.
p. 287. Boar's heads and bear's heads are still garnished so, and
even Asiatics put fruit in the bear's mouth. ' The devil shall
yet thy bather be,' Froschm. J. 2* (Suppl. to 247).
p. 1012.] A stinking hair is pulled out of Ugarthilocus ; seven
hairs off the sleeping devil or giant, like the siben locke (Luther,
Judg. 16, 19) off Samson's head, Renn. 6927. Diu helle ist uf
getan, der tiufel der ist uzgeldn (let out), Dietr. dr. 211''. 121*.
143^ ; Lucifer waere tJz geldn, Tirol in Hpt 1, 20 ; 'tis as though
the fiend had burst his fetters, Eliz. of Orl. p. 270; le diable est
dechaine, Voltaire's Fred, le gr. 23, 118. With the phrase
1608 DEVIL.
' the devil's dead,' conf. ' Ulli er daubr ' (p. 453 n.). Other ex-
pressions : des tiuvels Z»o(^e?- = esca diaboli, MSH. 3, 227''; 'the
d. may hold the candle to one that expects the like of him/
Xiirnberger 254 ; ' of the d. and the charcoal-burner,' Fastn. sp.
896, 12 j 'looked like a field full of devils,' Zehn ehen 177;
'we avenge the devil on ourselves/ En. 1147; thieves go out
in odd numbers, so that the d. can't catch one of them, Ph.
V. Sittew. 2, 68Q — 690; c'est I'histoire dii diable, eine teufels-
geschichte. There was a Geschichte vom henher, Gotthelf's Uli 148.
p. 1013.] The deviFs seed occurs also in Dietr. dr. 281'' and
Boner's Epilog 51. His sifting : hinet riteret (tonight riddles)
dich Satanas alsam weize. Diem. 255, 10. Fundgr. 1, 170. His
snares : wie vil der tubil uf uns dont (tendiculas ponit), Hpt 5,
450 ; '7rayi<; is in Gothic either hlamma, 1 Tim. 3, 7. 6, 9 (ON.
hlomm = fustis), or vruggo, 2 Tim. 2, 26; des tivels netze, Mone's
Anz. ^39, 58; des tiefels halze, Griesh. 2, 93; des tiuvels sivert,
Ls. 3, 264 (p. 999 end) ; daz vindet der tiuvil an siner videln,
Eenn. 22629.
p. 1014.] As Wuotan and angels carry men through the air,
so does God, but much oftener the devil (p. 1028) : sit dich Got
hat her getragen, Hiitzl. 167, 43 ; der arge vdlant truoc in dar,
Laur. 822 ; noch waen (nor dream) daz si der tiuvel vuorte, Livl.
1425; der t. hat in her braht, Greg. 1162. der t. hat mir zuo
gebraht, Helbl. 1, 641. inch brahte her der tievel uz der helle, Hpt
1, 400; die duvel brochte hu hier so na. Rose 12887 ; nu over ins
duvels geleide, Karel 2, 4447 ; in trage dan wiJer der tilfel, Diocl.
5566-89; welke t/ure/ bracht u dare? Lane. 1528; brochte jou
die duvel hier ? Walew. 5202 ; conf. ' waz wunders hat dich her
getragen ? Wigal. 5803 ; welch tlvel het dich hiutehin ? Hahn's
kStricker 14. We say ' where's the d. got you ? ' i.e. where are
you? wo hat dich der henker ? Fr. Simpl. 1, 57. The Greeks
too said : tov S' apa rew? /xev air/i'ya'yev o'lKahe Saificov, Od. 16,
370; Tt9 haifioov rohe irij/xa ivpoaiY^a'^e ; 17, 446; aSXd ere
8ai/jL(ov oIkuK i/Tre^aydyoL 18, 147. To the curses add: der
tiuvel neme ! Herb. 6178; daz si der tievel alle ersla ! Archipo.
p. 233 ; our ' zum teufel ! ' conf. ' woher zwm t. ? ' Eulensp. c.
78; louf zw dem t., wa du-wilt 89. Like our 'red heard, devil's
weird' is the phrase : ' diesev fuchs, der auch euer hammer ist,'
Raumer's Hohenst. 2, 114 fr! Hahn's Mon. 1, 122. The devil
DEVIL. 1609
laughs to see evil done, hence : des mac der tiuvel lachen, Helbl.
4, 447 (Suppl. to 323 end) ; ' yon make the devil laugh with your
lies/ Garg. 192^
p. 1015.] The devil 'over-comes us ' like a nightmare. In a
tale of the 10th cent., he calling himself N ith art ^om^ the histrio
Yollarc, invites and entertains him and his fellows, and dismisses
them with presents, which turn out to be cobwebs the next
morning, Hpt 7, 523. Strengthening a negative by the word
' deviP : den teufel nichts deugen, Eliz. of Orl. 447; der den
tiifel niitzschit (nihtes ?) kan, Ls. 2, 311; conf. ' hva^a O&ins
latum ? ' (Suppl. to 145 n.) ; our ' the devil (nothing) do I know ; '
teufels wenig, Ph. v. Sittew. Soldatenl. p. 191, our Werteufelt
wenig/ Does ' das hat den teufel gesehen ' in Lessing 2, 479 mean
'seen nobody' or 'that is terrible'? Welcher teufel ( = who?),
Berth, ed. Gobel 2, 11. With 'drink you and the devil ! ' conf.
'hefthu de duvel dronhen ghemakt ? ' Rose 13166. With 'the d.
first and God after ' agrees : in beschirmet (him protects neither)
der tiuvel noch Got, Iw. 4635.
p. 1016.] The Jewish view o^ jpossession may be gathered fr.
Matth. 12, 42 — 45; other passages and an Egyp. fragment are
coll. in Mannhdt's Ztschr. 4, 256 — 9. Possessed by devils is in
Goth, anahahaidans (fr. haban) fram ahmam unhrainjaim, Luke 6,
18; MHG. ein beheft man, demoniac, Uolr. 1348; hehaft, Diemer
324, 25. Servat. 2284; ob du beheftet bist, MS. 2, 5^ beheftete
lute, Myst. 1, 135. 147; ein behefter mensch, Renn. 15664-85.
5906; sint mit dem tievel haft, MS. 2, 82'^; rait dem iibelen
geiste behaft, Warn. 350 ; der tievel ist in dir gehaft, Ecke
123; tiufelhafte diet (folk), Barl. 401, 25. We say behaftet or
besessen : mit dem tiuvel wart er besezzen, Ksrchr. 13169 ; der
tivel hat in besezzen, Warn. 344 ; obsessus a daemone, Bohm.
Font. 2, 323; tiuvel-winnic, Servat. 783; tiuvel-siihtic 1079;
gevangen mit dem tiuvel, Fragm. 36* ; des boten ich zuo's wirtes
maget mit worten han gebunden, MS. 2, 11*; die den viant hebben
in, Maerl. 3, 234. ON. ]m hefrr diofulinn % J?inni hendi, Vilk. s.
511, i.e. he makes thy hand so strong; daz iuwer der t. miieze
pfegen (tend) ! Herb. 2262; der t. miieze in loalden 9747; daz
iuwer der t. walde 14923. 18331 ; der t. miieze walden iuwer
untriuwe 16981 ; var in einen rostuschaer, Helbl. 7, 744; vart
in ein gerihte, sliefet in den rihtaere 7, 750. A devil says :
1610 DEVIL.
sine ut intrem, in corpus tuum, Cees. Heisterb. 10^ 11 ; an evil
spirit, whooa the priest bids depart out of a woman (yr 1463),
asks leave to pass into others, whom he names, M. Beh. 276-7 ;
hem voer die duvel in't lif (body), Maerl. 2, 293; der tiuvel var
im an die swart, Helbl. 15, 434-; reht als waere gesezzen der
tuvel in daz Aerze sin, Dietr. dr. 117*; en scholden dre soven
diivel darum hesfan, Kantzow 2, 351 ; nu friz in dich den tiufel
der din suochet, MS. 2, 135*". 'The d. looks out of her eyes/
H. Sachs 1, 450''; der t. aus dir kilt, Kell. Erz. 327, 15, kal 328,
23 (and the reverse: Got uz ir jungen munde sprach, Parz. 396,
19) ; der t. ist in dir gehaft, der jild uz dinem libe, Eckenl. 123.
Devils in the body are like the nan-en (fools) inside a sick man,
who are cut out as the devils are cast out. The devil is driven
out through the nose with a ring, Joseph. Antiq. 8, 2. 5. Diseases
wait for the patient to open liis mouth before they can pass out,
Helbl. 7, 101. Mit dem. Bosen cnrieren, adjuvante diabolo aegros
sanare, Leipz. avantur. 1, 271. Virtues also pass in and out,
Helbl. 7, 65. 102. 113.
p. 1017.] As the gods diffuse /ragfrance, legends medieval and
modern charge the devil with defiling and changing things into
muck and mire : der tiuvel schize in in den kragen ! Helbl. 5,
107 ; Sathanae posteriora petes, Probra mul. 220 ; welcher t. uns
mit den Heiden hete beschizen, Morolt 3014; der t. lauft u.
hofiert zugleich, Simpl. 178; cacat monstra, Reinard. 4, 780; die
seind des teufels letzter furz, Rathschlag in Parnasso (1621 4to,
p. 33). The devil lies and cheats: der tricge-tievel (p. 464),
conf. ' driugr var Loptr &t liuga, Sn. '48. 1, 29; ein tiuvel der
hiez Oggewedel, der ie die ersten liige vant, MS. 2, 250'' ; dem t.
ans bein lilgen, Rother 3137. He is called 'des nidis vatir
Lucifer,^ Diemer 94, 20.
p. 1019.] Making a covenant with the devil, Keisersb. Omeiss
36-8; he bites a finger of the witch's left hand, and with the
blood she signs herself away ; or he smites her on the face,
making the nose bleed, Moneys Anz. 8, 124-5. The deviPs mark
(p. 1077) ; hantveste (bond), damide uns der duvil woldi bihaldin,
Wernh. v. N. 61, 33. He will make his servant rich, but re-
quires him to renounce God and St. Mary, Ls. 3, 256-7. An old
story told by the monachus Sangall. (bef. 887) in Pertz 2, 742 :
Diabolus cuidam pauperculo .... in humana se obviam tulit
DEVIL. 1611
specie, pollicitus iioii mediocriter ilium esse ditaudum, si societatis
vinculo in ferpetuum sibi delegisset adnecti. A similar story in
Thietmar 4, 44 speaks of prope jacere and servire. One has to
abjure God and all the sabtts; the d. comes and gives the oath,
Hexenproc. aus Ursenthal p. 214-6. Roaz hat beidia sele und
leben eineni tlevel geben, der tuot dnrch in wanders vil, ev fiieget
im allez daz er wil, Wigal. 3656-9. 7321 — 6; when R. dies, the
devils come and fetch him 8136. Giving oneself to the d. for
riches. Berth, ed. Gobel 2, 41 ; wil er Got verldesen unde die s^le
verliesen, der tubel hilfet irae derzuo, daz er spate und fruo tuon
mac besunder vil manicfalden wander, Alex. 2837. Kissing the
devil (pp. 1065 last 1., 1067 last 1., 1071) ; dich en-vride der tievel
(unless the d. shield thee), du-ne kanst niht genesen. Nib. 1988, 2.
The d. fetches his own, as OSinn or Thorr takes his share of souls :
der hel-scherge die sinen an sich las (gathered his own unto
him), Loh. 70. The child unborn is promised to the d. (p. 1025),
Altd. bl. 1, 296-7, as formerly to OSinn : gdfu O&ni, Fornm.
sog. 2, 168; conf. gefinn O&ni sialfr sialfum raer, Saem. 27**.
With Bearskin conf. the ON. biarn-olpu-mad'r, Kormakss. p. 114 ;
the Hung, bearskin, Hangar, in parab. p. 90-1 ; Volundr sat a
berfialli, Saem, 135*; lying on the bearskin, Schweinich. 2, 14;
wrapping oneself in a bear's hide, KM. no. 85 ; getting sewed up
in a bearskin, Eliz. of Orl. 295.
One who is on good terms, or in league, with the devil, is
called devil's comrade, partner, fellow: valantes man, Rol. 216,
7; des tiveles kigen 156, 4 ; der tiuvels bote, Hpt. 6, 501 ; t. kneht,
Iw. 6338. 6772; ein tubels knabe. Pass. 172, 59. 175, 16. 296,
27; our ' teufels-kind/ reprobate; filii Tiufelonis habent Tiufels-
grub, MB. 12, 85-7; Morolt des tkivels hint, Mor. 2762; waren
ie des tivels kbit, Trist. 226, 18. The polecat, Lith. szeszkas, is
called devil's child, because of its smell? iltisbalg (fitchet-skin)
is an insulting epithet. Helle-kint, Griesh. 2, 81 ; des tiuvels
genoz, Trist. 235, 29 ; slaefestu, des t. gelit (lith, limb)? Pass. 377,
25; alle des tievels tide, Hpt 8, 169; membrvm diaboli, Ch. yr
1311 in Hildebrand's Svenskt dipl. no. 1789 p. 15 (p. 997).
What does dilvelskiiker mean ? Seibertz 1, 631.
p. 1024.] The devil has in many cases taken the place of the
old giants (pp. 1000, 1024) ; so the Finn, hiisi gradually deve-
loped into a devil. One Mecklenbg witch-story in Lisch 5, 83
1612 DEVIL.
still retains the giant where others have the devil ; conf. KM.'' 3,
206-7. The devil that in many fairy-tales appears at midnight
to the lone watcher in a deserted castle, reminds one of Grendel,
whom Beowulf bearded in Heorot. The devil mimics God,
wants to create like Him : he makes the goat, KM. no. 148, and
the magpie, Serb, march, no. 18; conf March, of Bukovina in
Wolfs Ztschr. 1, 179. 180. He builds Bern in three nights,
Pref. to Heldenb. Where a church is built to God, the d. sets
up his chapel hard by : in the play of Caterina, Lucifer cries to
the devils, ' habet uch daz Tcapellichen vor den greten/ ad gradus
ecclesiae, Stephan p. 172. In tales of the church-huilding devil
they make a wolf run through the door ; conf. a song in Uhland^s
Volksl. p. 812 and the story of Wolfgang in M. Koch's Reise413.
S war just ein neu-gebautes nest,
der erste bewohner sollt' es taufen ;
aber wie fiingt er's an ? er lasst
weislich den pudel voran erst laufen.
Wallenstein's Camp, p.m. 33.
Mephistopheles hates bells, Faust p.m. 433. Tales of devil's
bridges in Miillenh. p. 274-5 ; such a one is also called ' die
stiebende briicke,' Geschichtsf., heft 7 p. 36.
There is a devil's stone near Polchow in Stettin district, on
which the d. takes his noonday nap on Midsum. day ; it becomes
as soft as cheese then, and the evil one has left the print of his
limbs on the flat surface, Bait. stud. xi. 2, 191. xii. 1, 110. A
devil's chamber lies between Haaren and Biiren (Paderborn).
Devil's kitchens, Leoprechting 112-3-7. A field named teufels-
riltti, Weisth. 1, 72. The Roman fortifications in Central and
S. Germany are also called pfal-heche, pfal-rain, pfal-ranke ;
Er. Alberus fab. 25 has pol-graben, Jaum. Sumloc p. 17; die boll,
poU-graben, conf. the iron pohl, Steiner's Main-gebiet 277-8 ;
bulweg, ibid. ; wid, lunlcJt in Vilmar's Idiot. 102, conf. art. Pfahl-
•maiier in Hall, encyclop. It seems these Roman walls were not
always of stone or brick, but sometimes of pf(:de (stakes) : Spar-
tian, as quoted by Stalin, speaks of ' stipitibus magnis in modum
muralis sepis funditus jactis et connexis ' ; and Mone's Bad.
gesch. 2, 5 mentions ' pali,' our pfiile. Near the Teufels-mauer
is situated a Pfahls-buck, Panz. 1, 156, and in the Wetterau a
DEVIL. 1G13
2)o]d-horn (Ukert p. 281), just like PJioles-brimno (p. 226). Oa
the other hand the devil's wall is not only called schwein-graben,
but also sau-strasse, Stalin 1, 81-5. 97. Ukert p. 279; and if
the former is said to have been ' thrown up by a yockel-hahn
(cock) and a schwein/ it puts us in mind of the boar that roots
up earth, and bells out of the earth, Firmen. 2, 148; conf. supra
(pp. 6Q6. 996) and the ploughing cock (p. 977). ' In beren-loch,
daz man nempt des tiifels graben/ Segesser 1, 645. On a giant's
wall in Mecklenbg lies a teufels back-ofen (Ukert p. 314), just
as the people call grave-mounds ' baker's ovens,' ibid. p. 280.
Other places named after the devil in Mone's Anz. 6, 231.
p. 1024.] ^ Devil take the hindmost/' Garg. 190^ conf.
sacrificing the last man to Mars 227*. So the vila consecrates
12 pupils on vrzino kolo, and the twelfth or last falls due to
her, Vuk sub v. vrzino kolo (Suppl. to 986 end). The same with
the 12 scholars at Wunsiedel, Schonw. 3, 56, and the student
of Plesse 3, 26. Again : ' wa sit ir ze schuole gewesen ? hat iu
6ev tiifel vorgelesen ? ' lectured to you, Dietr. dr. 157'^. The
devil's taking the shadow reminds us of the schatten-busze
(shadow-penance) in German law. The Indian gods cast no
shadow, which is as it were the soul of a man, Klemm 2, 309.
Catcldng the shadow is also Wallachian, Schuller's Argisch 17.
Miillenh. p. 554. Winther's folke eventyr p. 18. Icel. story of
Ssemund, Aefintyri p. 34-5. Chamisso's legend is known in
Spain: ' hombre que vendio su sombra,' Mila y Fontals 188.
p. 1028.] The hushing of the child in the legend of Kallund-
borg church is the same as that of the giant's child (p. 548).
Similar stories in Schonwerth 3,61. Miillenh. p. 300-1. A cock
that is carried past, crows and puts the devil out in his building,
Sommer p. 53. Schonw. 3, 60. Disappearance takes place after
thrice clajp'ping the hands, Dybeck 4, 32 (nos. 31 and 33). With
the story of ' self done, self have,' conf. p. 450-1 n. ; the tale of
the water-nix and Selver-gedan, Hpt 4, 393 ; the Engadine story
of the diala and the svess, Schreiber's Taschenb. 4, 306. Vonbun
pp. 5, 6 (ed. 2 p. 8) ; the Lapl. story of giant Stallo, Nilsson 4,
32 ; and the Norse one of Egil, ibid. 4, 33. Miill. Sagenb. 2,
612.
p. 1029.] The division of crops between the peasant and the
devil is also in Miillenh. p. 278. 'To raise corn and turnip' is
VOL. IV. z
1614 MAGIC.
the formula of agriculture : '^ryjjia undir rughi ok rovum,' ryf.
and turnips, Ostgot. lagh pp. 217. 220.
p. 1029.] The dragonfly is called devil's horse • Finn, pi mm
hevoint^7i = daemon{s equus, pirum pufca = daemonis ancilla. A
priest's wife is the devil's hrood-mare, App. Spell, xxxiv. Nethl.
daivel's-kop (-head) = typha, our tuttil-kolbe, deutel-kolbe.
Teufels-rohi', conf. Walth. 33, 8. Devil's thread is ace. to Vilmar
the cuscuta epiliuum, called rang in the Westerwald. A farm
named diinel-hites gutol, Seibertz 391 (1280).
CHAPTER XXXIV.
MAGIC.
p. 1031.] Got wimderaere, Gerh. 4047 ; Got, du xv., Ad. v.
Nassau 230; Got ist ein w., Helmbr. 1639; Krist ic, Walth. 5,
35 ; Got wundert, Engelh. 455. 491.
Nil mohte iuch nemen wunder,
waz gote waren bi der zit ?
si waren liute, als ir nii sit,
wan daz ir krefteclich gewalt
was michel unde manecvalt
von kriutern und von steinen. — Troj. kr. 858.
(what were gods in those days ? Men like yon, except that their
power over herbs and stones was much). All gods are magicians,
ibid. 859 — 911 ; l^erramer calls Jesus a magician, Wh. 357, 23 :
Thor's image speaks, walks and fights, but by the devil's agency,
Fornm. sog. 1, 302 — 6; a statue of Freyr gets off the chariot and
wrestles 2, 73-5; tiuvele wonent darinne (inside them), E,ol. 27,
8. The grdl makes men magic-proof even to the fifth of kin :
die edel fruht vom grale, unz an die funften sippe keines zoubers
strale traf in weder rucke, houbt noch rippe. Tit. 2414. Mathe-
matici are classed among magicians ; thus Cod. ix. tit. 18 treats
' de maleficis et mathematicis' ; matheraaticus = himil-scowari,
stargazer, Diut. 1, 505=*; rnath. = tungel-witega, steor-gleaw,
Hpt's Ztschr. 9, 467^ ; vaticinatores et mathematici, qui se Deo
plenos adsimulantj Jul. Pauli sentent. 5, 21.
MAGIC. _ 1615
p. 103 k] The bad is the not r'njld : es geht niclU niit rechtoi
(llngen zu ; ' das ich solcher fravven sei, die rait boseu stackeii
umbgen/ Bodmer's Rheing-. 424 (yr 1511). ON. fordced^a-skapr,
fordred'u-verk (misdoing) =veneficium ; /o)-(i^^-.s-c;^r, Gutalag 77;
fordcepa, Ostg. lag 225. AS. mcm.-fordcedla7i = male^c'i, Beow.
1120. Gl. to Lex 1 § 2. Dig. de obseq. par. (indignus militia
'udicandus est qui patrem et matrem maleficos appellavei'it) : hoc
est qui matrem dixerit afactoratricem. OHG. zoupar, GraflF 5,
580-1-2. MHG. den selben zouber, Hartm. biichl. 1, 1347, daz
zouber 1318. Daz z. = magic potion: mir ist zouber gegeben,
Herb. 758, and : Circe kunde treuke geben, sulich zoiiher, sulche
spise 17631. M. Lat. zohrla f., Mone's Anz. 7, 424; mit zouber
varn, MS- 1, 73''. Curiously in the Dresd. Wolfdietr. 162 : kein
z. dir kan gewinken (rhy. trinken) ; tover en ontfoerdene mi,
Karel 1, 1469 ; si zigen in zoaberlicher dinge, Trist. 272, 2 ;
zouber-liste, Eracl. 1062 ; zouberliste tragen, MS. 1, 78^^, z. ban
1*9''. Umme-gan (go about, meddle) mifc toverye und wyckerle,
Burmeister's Altertb. 25 (yr 1417) ; tovern u. wykken, ibid. ;
withen, Bruns Beitr. 337 ; nnckerie, bote, wichelle, Gefkeu's Beil.
141, toverie, wickerie 124. Welsh gwiddan, witch. OHG. wicJuhi
saltare, gesticulari, Graff 1, 708; conf. Hpt 3, 92. AS. hweoler =
augur, fugle hweoJer, fr. hweol, wheel. Lett, deewaredsis who sees
God and discovers hidden things, conf. devins (p. 471). Butt-
mann 2, 256 derives %/?«<«, I divine, fr. grabbing, grasping ; conf.
Gripir (p. 471). Weis-hexen, Gryph. Dornrose 90, 27; vjiza-
nunc, divinatio, wizzigo, vates, Gl. Sletst. 6, 699; eiu loizzag
j7ewaere, MS. 2, 189''; citka liki fara, Saem. 63=^; Engl, wizard.
ON. ga,n, 'magia,' Biorn; but 'incousultus gestus,' Nialss. p. 683^
AS. ]iwata = omma,, divinationes. Can. Edg. 16 (Suppl. to 1107
beg.). Ijat. veratrlx, soothsayer, sorceress ; uerare, to say sootli,
conf. veratrum, hellebore. Lith. wardytl, to work magic. ON.
salt eitt sagSak, I said a sooth, Sa3m. 226''. OHG. ivdr-secco,
divinator; der ivarsager tut mir warsagen, H. Sachs ii. 4, 12'',
imser w. 13'', the one who practises in our village, as among
Finns and Lapps, Suomi '46, p. 97-8. Fara til jiolkunnlgr a Finna,
Fornm. s. 2, 167; kyyigo,, magica, Laxd. 328; in Cavall. Voc.
verl. 38* kyng, sickness. Leikur, witches, versiformes, Grottas.
11. Betw. Lauterbach and Gi-ebenau a divineress was called e
bio kend, a blue child.
1616 MAGIC.
p. 1037.] Spoken magic, spell, is in MHG. galster, Lanz.
7011; mit galsier-liste, Fundgr. 2, 100; yahtern, Staid. 1,417.
Carminator, carminatrix, MB. 16, 242 (yr 1491). Vermeinen,
bewitch, Schm. 2, 587 ; vermaifnen ad oculos, denies, Mone's
Anz. 7, 423; verschiren, fascinare, Diut. 2, 214''; verschieren,
heswoyen, Miillenh. p. 560 ; verruochen u. vermeinen, Ges. Abent.
3, 78; homines magicis artihus dementare, Lamb. p. 214 (yr 1074).
Kilian has ungJieren, work maig\c,2ing]iers, maleficus, ungher-hoere,
malefica, unghers eyeren volva, q. d. manium sive cacodaemonum
ova. Van den Bergh p. 58 has Fris. tjoenders en tjoensters, wizard
and witch. Ougpente, fascinatione, Gl. Sletst. 25, 149.
ON. seiffr, magic : Gunnhildr let seid' efia, Egilss. 403 ; seid'.
staff)- or -stafr, Laxd. 328; conf. Lapp. f<eita, Castren's Myt.
207-8. Boiling of herbs (p. 1089), of stockings (p. 1093).
MHG. die huoze versuochen, tr}' remedies, charms, Morolf
916; siihte hiiezen, heal sickness, Freid. 163, 16 ; de tene hoten,
cure toothache, Hpt 3, 92; boeten, Gefken's Beil. 151. 167;
boterie 124. 175-7 ; zanzehi, work magic, Mielcke 36^.
Lupperie, Gefk. Beil. 109. 112; Idchenie, Troj. kr. 27. 234;
Idclienaere 27240, conf. 963 ; stria aut herbaria, Lex Alam. add.
22.
ON. bdlvisar konor, witches, Saem. 197'' (p. 988) ; frceffi,
scientia, esp. magia nigra (suppl. to 1044).
Nethl. terms for sorceress, witch : nacht-loopster (-rover), weei'-
riiahster, weather-maker, luister-vink, mutterer in secret, grote hoi,,
great horse; op Iwl rijden, work magic, Weiland sub v. kol; in
ma anwot seiu, be bewitched, Wolfs Ztschr. 2, 54. Necroman-
ticus habebat cucuUum ac tunicam de idlis caprarum, Greg. Tur.
9, 6 ; conf. indutus pellibus 10, 25.
The AS. dry, magus, comes not fr. Bpv'i, oak (p. 1215 end),
but fr. Ir. draoi, with a pi. draoithe, of which the Komans made
druidve, Leo's Malb. gl. 1, 23. Davies in Celt. res. had derived
it fr. Wei. derivydd. Spells were read out of a book : sin zouber
las, Pass. 171, 25; ein pfaffe der wol zouber las, Parz. 66, 4;
' ich han von allem dem gelesen daz ie gefloz u. geflouc ' says the
soothsayer, Troj. kr. 19057; in den swarzen buochen lesen,
Ksrchr. 13234. Finn, lukia, to read, but in the Eunes always to
conjure, Castr. Pref. p. x. Ze Dolet ich niht lerneu wil von
der uigromanzie, MS. 2, 63'' ; zu Toletum die ars necromantica
MAGIC. 1617
lernen, Cties. Heisterb. 5, 4, conf. Jubinal's Mysteres 1, 396 ;
noch so lernet man die list in einer stat zuo Tolet, diu in His-
panien stet, Herb. 562, conf. Fromm. p. 225 and ze Dolet (p. 1048
beg.) ; ein stat heizet Persida, da erste zouber wart erdaht, Parz.
657, 28. The traveUincj scholars roam fr. school to school, and
learn black art, H. Sachs ii. 4, 19^; conf. devil's pupils, disciples
(p. 1024). Cain lerte siuiu chint (taught his children) dei zouber
dei hiute sint, Diut. 3, 59.
p. 1038.] MHG. /te2:en=augurari : stille ^lezen, Er. 8687; ich
kan vliegen u. verliezen, MS. 1, 89*; snhs-luzzo, magus, Hattemer
1, 259''. Zouherse too is sortilega. Wolf's Ztschr. 2, 72 ; kanstu
von zouber meisterschaft, die wirf an sie (throw it on her),
Laurin 1675. With Swed. tjusa to conjure, conf. Dan. I'ljse,
terrere. i?H7'^ = sortilegium, hurfen, conjui-e, divine, Gefken 99 ;
conf. Lith. hiirtas lot, hiirii pi'ophesy, hurtmml'as lot-caster, and
Lett, hurt witches, hurtneks sorcerer. The lot speaks : ' al dar-
nach daz I6z geseit ; seit ez ivol, misse-seit ez,' as the lot shall say,
yea or nay, MS. 1, 156^ Gougulares list, 0. iv. 16, 33; caucu-
lare, magus, Hpt 3, 382 ; mit goucgehs liste, Fundgr. 2, 99,
gouegeldre list 99. 100 ; de gouchelare, MB. 8, 482 ; ein goiikel,
Eracl. 1110; goJcelt onder den hoet, Ferg. 2772 ; under ^m Imot
gaiikehi, Suchenw. 29, 45. May we take it as conn, with gouch,
gowk, cuckoo !* the Dan. for gowk and conjure are gjog and
gojgle, but the OHG. koiih and koukalon. Frere Barbarin in
Flores practises sleight-of-hand, and is called encanteor. ON.
5iow-/tyer/in.^ar = praestigiae, Sn. 79; AS. gedivimor, gedivymor =
fantasma, praestigium.
There is an old word, OHG. hliodar, AS. hleod'or — sonns, vati-
cinium, ON. hliocf merely sonus ; OHG. Ideodar-sdzo hariolus,
necromanticus, hleodar-sizzeo, hleodar-sezzo ariolus, hieodar-sdza
vaticinium, Graff 6, 302-4; lioder-sdza, Hattemer 1, 261; in
cervulo = in lioder-sdza , coragius = ZiO(Z?r-.sdzo, Gl. Sletst. 23, 3. 8;
conf. Superst. A ; the diviner then sits in a chair ? The sahs-
liizzo, magus, Graff 6, 91, 2, 322, appar. divines with a knife or
sword.
p. 1039.] Magic is ascribed chiefly to women. Priestesses,
prophetesses, were old, grey-haired (p. 96-7) : Sibylla ' saz anffas
(unkempt) an irme bete-hiis,' En. 2694; groz n. grd was ir daz
har, u. harte verworren (tangled) als eines pferdes mane 2G98 ;
1618 MAGIC.
daz mies lokelite bienc ir iiz den oren 2708. Neapol. scirpii,
brutta Strega^ fr. scirpus, a kind of rush. A wunder-altez wip
interprets the dream upon her oath, Walth. 95, 8; vielle sorciere,
Meon 3, 159; a soothsaying /os^er-mo(ie?', Arvidss. 2, 5; herlingu
villa, Seem. 169; alter ivibe troume, Tiirl. Wh. 82"; 'a devil-
ridden root-delver, spell-speaker, and wizzened old herb-hunter,'
Garg. 189\ Ir. cailleach means a veiled woman, old woman,
witch. Herdsmen too are sorcerers : ' for, you see, we shep-
herds, cut off from the world, have our thoughts about many
things while the silly sheep are grazing,^ Voss^s Idyls 9, 49.
p. 1041.] Hegitisse = eumevi\des, hdgtis — striga, Gl. Jun. 378,
381; Jiazzisa = eu-menides, Gl. Sletst. 6, 273; liaghetissen, Br.
Gheraert 717, conf. /iezosw?i = palaestritae, Graff 4, 1073. Hage-
f?*,9se = lizard (OHG. egidehsa), Gemmula Antwerp, in Hoffm.
Horae Belg. 7; in the Ring 210-1 it is called lidxe, 219 both hdxe
and unhold. Is the Lith. keksze, harlot, formed fr. hexe, as
keksztas fr. heher, a jay ? In the King p. 230 a witch is called
HdcJiel, sorceress; conf. ' hdgili, sta ! ' stay, little witch, 57. The
Swiss 7/a^.s-jie = hexe (Staid. 2, 10) may hark back to OHG. hali-
sinon subnervare [hamstring, cut the hdclise, hough], for a witch
unnerves (comedere nervos, p. 1081 last 1.) ; conf. Fris. hexua,
hoxna, hoxne = poples.
p. 1042.] OSmn is called galdrsfo&r, Sa3m. 94». The Vilkiua-
saga names a sorceress Osfacia, who learnt magic of her step-
mother (see p. 1055). Other names of witches in Skaldskap.
234. A sorceress is a vala or volva : sei&staffr mikill, ]?6ttust
menu ]>a vita, at |7ar mundi verit hafa voln lei&l nockud (sagae
tumulus), Laxd. p. 328. She is also called ^o(/^; fldg& k Hei-Sar-
skog, Forum. 3, 122; Nethl. nacht-loopster, grote hjl (Snppl. to
1037 mid.) ; conf. roer&l sin gand, /or at seiba, Vilk. saga c. 328.
p. 1044.] Gera seld'-hiall tnihinn ; appar. a platfoi-m to hold a
good many : ]7au foerdust )?ar a upp oil (all), ]>au kvabu yax froeffi
SID, en ]?at voru galdrar, Laxd. 142.
p. 1045.] For masca, the Lomb. Glosses have nasca, Hpt's
Ztschr. 1, 556; conf. talamasca (p. 915). With striga connect
o-rpty^ owl, who waylays children, and is kept off by hawthorn,
Jv. Fast. 0, 130 — 108; arplyXa in Leo AUatius ; arlyXo'; (7077?).
DC. Another word for mask is schem-hart, Schm.. 3, 362.
Oiiger's Ulm p. 526 : nu sitze ich als ein fichevipart triiric, Renn
MAGIC. 1019
17998; scpjna = \arvH, Graff 6, 495-6; LG. scheme in Voss ;
Nethl. scheem, scheme, shadow; conf. scheiiie in Frauenl. 174.
p. 1046.] Ou rherviohurgns, see Malb. gl. 2, 153-4. Miillen-
hoff (in Waitz p. 287, and Moue's Anz. 8, 452) compares it with
the Kepvocj)6po<i of the mysteries. A Tyrolese legend tells of
roving night-wives and their cauldron, Germania 2, 438. In our
nursery-tales untch and old cook are the same thing, KM. no. 51.
Lisch's Meckl. jrb. 5, 82. On a hill or mountain named kipula,
or kipivuori, kipumilki, kipuharja (sorrow's mount, hill, peak),
stands Kivutar before a cauldron (kattila, pata), brewing plagues.
In Kalev. 25, 181, is mentioned a parti- coloured milking-pail
(kippa), 182 a copper bushel (vakka), 196 kattila. Ace. to
Ren vail a witch is panetar, panutar. A butterfly is called hettel-
boter (-heater), and whey-stealer, milk-thief (p. 1072).
p. 1047.] A salt-viork is a sacred gift of God, and protected
by the law of nations, Rommel 8, 722. Salt is laid on tables
and altars : sacras facite inensas salinorum appositu, Arnob. 2,
G7 ; salinum est patella, in qua diis primitiae cum sale offere-
bantur. Egyptians hated salt and the sea ; their priests were
forbidden to set salt on the table, Plut. De Iside 32. The
interchange of H and S in hal and sal is, ace. to Leo (in Hpt 5,
511), syntactic in the Celtic tongues, and Gael, sh is pron. //.
Hallstadt is more corr. spelt Hallstatt, M. Koch's Reise 407.
Ssk. sara = sslt. Lat. halec, herring, is akin to aX?, salt, GDS.
300 [So SI. seUU, ON. sild, herring, means salt-water fish ; but
Tent. hdrivg = hee')'-fisch, bee. it goes in hosts, shoals, Hehn's
Plants and Anim. 411].
p. 1050.] Witches eat horseflesh, Wolf's Ztschr. 2, 67. The
pipe at the dance of trolls inside the hill is a liorse-bone, Afzelius
2, 159; conf, a Pruss. story in N. Preuss. prov. bl. 1, 229.
p. 1051.] The Witches' Excursion takes place on the flrst
vlght in May, Lisch's Meckl. jrb. 5, 83. Wolf's Zts. 2, 68.
' The Esth. witches also assemble that night,' says Possart p.
161 ; others say the night of June 23-4, i.e. Midsum. Eve.
'They ride up Blocksberg on the first of Mai/, and in 12 days
must dance the snow away ; then Spring begins,' Kuhu in Hpt's
Zts. 5, 483. Here they appear as elflike, godlike maids.
p. 1053.] Witches' Mountains are: the Briickelsperg, Wolfs
Zts. 1, 0; several Blocksbergs in Holstein, Mulleuh. p. 564;
1620 MAGIC.
Brockenshiirg , Dittra. Sassenrecht 159. GDS. 532; the unhol-
devperg near Passau occurs already in MB, 28'', 170. 465. 'At
the end of the Hilss, as thou nearest the Duier (Duinger) wood,
is a mountain very high and bare, named iif den bloszen zellen,
whereon it is given out that witches hold their dances on Wal-
purgis night, even as on Mt Brocken in the Harz/ Zeiler's
Topogr. ducat. Brunsv. et Luneb. p. 97. Betw. Vorwalde and
Wickensen (Brunswk) stands the witches^ mount Elias. Near
Briinighausen is Kuheshiirg , already named in the Hildesh. dioces.
circumscr., conf. Liinzel p. 31-8, which Grupen calls Kokesburg,
named after the deviFs kitchen. Witches' hills in Holstein, and
their trysts in N. Friesland, are in Miillenh. no. 288-9. A witch-
mtn near Jiilchendorff, Mecklenbg, Lisch 5, 83; is Koilberg
another? Gefk. Catal. 111. In Sommer pp. 56. 174 the
Brocken is called Olockemberg. Similar places are the Franco-
nian Pfetersberg near Marktbiirgel, and the Alsatian Bilchelherq,
conf. biilnlesherc, piickelsberg, Graff 3, 135; for other trysts of
witches in Elsass, see Alsatia '56, p. 283. Dwarfs as well as
witches haunt the Heuberg or Hojperg, Ring 211 ; witches' horses
flew over Hoperg 234. In Tirol they meet on the Schlernkqfel,
Zingerle's Hexenproc. 37; seven more places are given in his
Sitten 32 and Alpenburg 255. 262. In Bleking the Swed.
trysting-place is called Jungfru-knllen, Wieselgr. 398; in fairy-
tales Bld-kuUa or Heckenfjell, Cavallius 447-8. The vila holds
her dance on the mountain-top (vr), vrzino kolo ; there also she
initiates her pupils, Vuk sub v. vrzino kolo. ' iesogora seu
Bloksbarch,' Ceynowa 13, exactly translates Kalenberg, fr. lysy
bald, Linde 2, 1318-9. Finn. kipnJa or kippumdki, see Peterson
p. 72-3 (Suppl. to 1046). In Moravia the witches meet on Mt
Rddost, a Slavic mont-joie, Kulda. In Persia another name for
Mt Deraavend is Arezura, where daevas and wizards assemble,
Spiegel's Avesta 2, cxiv.
p. 1054.] In Vilk. cap. 328 'roerdi sin gand' seems to mean
'rode into the air.' There is a dwarf named Gand-alfr, Ssem. 2'',
and a valkyrja Gondul (p. 421). The Hachel rides on a wolf,
King 230-7; witches fly on goats, 210-1. Matth. v. Kemnat
names unholde and nachthnsser together; does the word contain
thusse, durse ? In Passion 4, 85 it says : daz ist ein naht-vole,
den guoter werke tages-lieht lat gesehen wenec ibt. The Vatns-
MAGIC. 1621
doela p. 106 cap. 26 thus descr. a sorceress and her extraordinary
turn-out: |7ar fer }>a Liot, ok hefir hreitlUga urn sik buit, hun
haf"Si rehit fotinnfram yfir lidfaffit, ok for ofug, ok retti hofucCU
ut a millu7n fotanna aptr ; ofagurligt var hennar augnabragd,
hversu hun gat j^vi trollsliga skotit. Verlauff's note p. 107 says,
the (old) Gull]7oris saga cap. 17 descr. the similar figure cut by a
sorceress, to dull the enemies' weapons.
p. 1061.] Troll-dances descr. in Afzelius 2, 158-9. A remark-
able stoi^y in Lisch's Meckl. jrb. 5, 83 tells of a giant giving a
feast on a mountain, and thumhlings dancing on the table before
him ; the rest is like other witch-stories. H. Sachs v. 343"*'
says witches hold their dances and weddings on a great beech-tree.
A musician comes upon a witches' dance, and has to play to
them, Firmen. 2, 383-4. AS. niht-genge, witch ; conf. naht-
egese, naht-eise (note on Andr. xxxii) ; nacht-ridders, Br. Gher.
715; nacht-volk, Voubun p. 34-5. Wolf's Zts. 2, 53; glauben,
die lute des nachtes farn, Gefk, Beil. 24; ON. Ndtt-fari, a man's
name, Landuam. 1, 1 ; varende vrauiven = witches, Belg. mus. 2,
116. Br. Gher. 717; ausfahrerin, Judas erzsch. 2, 107; naht-
fraioe in Mone 8, 408 means midwife ; nacht-frala is the plant
mirabilis jalappa, belle de nuit, Castelli 205. The Thessalian
witches also fly by night : (^aal he avTrjv koI irereaOaL rfj'i vvktoi;,
Lucian's Asin. 1. In Servia the magicians and their pupils
travel with the vila. The unhuld fetches bottles of wine out of
cellars, H. Sachs i. 5, 532^'. A story in Pertz 2, 741 of a pilosus
who fills bottles.
p. 1061.] Ddse looks like AS. dwaes, fatuus ; but in Reinaert
7329 dasen, insanire, rhymes with verdwasen, so it can hardly be
the same word as dwasen. The Gemm. Antwerp, (in Hoffm.
Hor. Belg. 7) has cZase = peerts-vlieglie, hornet, and in the Mark
they still speak of a dasen- schwarm, Schmidt v. Wern. 276-7.
MHG. ' daesic hunt,' Frauenl. 368, 2. Heimdull is called Itornjv/t-
valdi, Ssem. 92''.
p. 1064.] Other herb and flower names for the devil uud for
witches in Wolf's Zts. 2, 64. Schdne is even OHG. : Sconea, a
woman's name. Grdsle, Kreutle, Roseiikranz, Keller's Erz. 195.
The elfvor change into flowers or branches by day (Suppl. to 470
beg.). Is not the devil also called Hagedorn, like the minstrel
in Berthold 56 ? Is Llnden-iolde (-top) a witch ? Ring 235.
1022 MAGIC.
The devil often makes a handsome figure : daemon adolescentis
venusti speciem induens, Caes. Heisterb. 5, 36 ; hence the names
FriHch, Spring -ins-f eld, Fled^.r-wisch, Sclilepp-hans (yr 1597),
Thiir. mitth. vi. 3, 68-9. The ' siehen Jlederwische (o^oosewing
dusters)' are witches, Panz. Beitr. 1, 217; a\\ev Jiederwische u.
viaikdfer-Jlugel gesundheit (health) ! Franz. Simpl. 1, 57. 49 ;
hinaus mit den flederwisclien ! Ung. apotheker 762. Other
names : Zucker, PaperJe. Names of devils in the Alsfeld Passion-
play are coll. in Hpt. 3, 484—493.
p. 1069.] Witches take an oath to do the devil's will; see in
Geschichtsfreund 6, 246 the remarkable confession of a witch of
Ursernthal (yr 1459). The devil's bride sits up in the tree with
her * kalt-samigen stink-briiutgam, Garg. 72^ ; devil and witch
hold dance and wedding on trees and boughs, H. Sachs v. 343^°.
In records even of the 12th cent, occur such surnames as ' Oscu-
lans diabolum, Basians daemonem, Deraonem osculans, Bese
diable,' Guerard's Prolegom. to the Cart, de Chartres p. xciv.
What does ' osculans acnionem' there mean ? Tres mulieres
sortilegae Silvanectis captae, et per majorem et juratos justiciatae
(yr 1282) ; the bishop claims that they belonged to his juris-
diction, Guer. Cart, de ND. 3, 341. And even before that:
Judices tanquam malejicam et magum miserunt in ignem, Caes.
Heist. 4, 99; this was at Soest, beginn. of 12th cent. In Eng-
land : Proceedings against dame Alice Kyteler, prosec. for sorcery
1324 by Rich, de Ledrede bp. of Ossory, ed. by Th. Wright,
Lond. '43, Camd. Soc. xlii. and 61. A strTga of 1420, who
turned into a cat, Reber's Hemmerlin p. 248. About the same
time Wolkenstein p. 208 says of old women :
zauberei und Icupel-spiel,
das machen si nit teuer (not scarce) ;
es wird doch ie eine versert
mit einem heissen feuer.
* Y\\ fewers zu ! ist der beste rat (plan) ' thinks Matth. v. Kemnat
p. 117; while on the contrary H. Sachs 1, 532® saw clearly that
des teufels eh' und reuterei (weddings and ridings)
ist nur gespenst und fantasei (mere dreams) ;
das bock-faren kumpt aus misglauben (superstition).
MAGIC. 1023
An Eijg-1. treatise on Witches and Witchcraft by G. Gitt'ord
16U3 has been reprinted for the Percy See. '42. The burning
and strewing of the ashes is found as early as Rudl. 6, 49 : Rogo
ine comburatis, in aquam cinerem jaeiatis. Fornm. sog. 2, 1G3 :
Klauf hann )>a por i skiSur einar, lag-Si i eld, ok hrencU at iisku,
si^an fekk hann ser log nokkurn, kastaSi ]>av a oskunni, ok ger^i
af graut^ J7ann grant gaf hann hlau&um hmnhdn (al. grey hnndum);
conf. supra (p. 189).
p. 1075.] The witch holds up her left hand in taking tlie oath
to the devil, Geschichtsfr. 6, 24(3. On the nature of the oiiark
printed on her by the devil, see Mone's Anz. 8^ 124-5. The
Greeks too believed that the Thessalian sorceresses anointed
themselves with a salve, Lucian's Asin. 12-3. Apuleius p. ni.
116-7; vil kunnen salben den hitbel (tub), das si ohnan ausfaiii
(fly out at the top), Vintler (Sup. G, 1. 180). A witch is called
furk-ridtr, Garg. 47* ; she rides calves and coivs to death (p. 1048
mid.) ; she has wings, Miillenh. p. 212. The witch's or sorcerer's
flight through the air is the god's rid'a lopt oh log (air and fire) ;
conf. the skipper and his man sailing on water, air and land,
Miillenh. p. 222. In the midst of the witches the Devil sits
on a pillar ( = irmensiil), Mone's Anz. 8, 130; he sits with them
on the tree, holds dance and wedding on trees and boughs (Suppl.
to 1069 beg.). There are banquets of witches, as there are of
fays : their viands are tasteless as rotten timber, or they suddenly
change to mia- A;; so all the food the Huldre brinors turns into
cow's dung, Asb. Huldr. 1, 49. 51. Sometimes the devil plays
the drone-pipe, Thiir. mitth. vi. 3, 70. With the young* witch
set to mind the toads, conf. the girl and three toads in Lisch's
Jrb. 5, 82. Witches turn the milk, skim the dew, lame the
cattle, and brew storms. The mischief is chiefly aimed at the
corn-fields and cattle (p. 1106) : they draw milk out of a hnife,
Asb. Huldr. 1,176. Wolfs Zts. 2, 72. Mullenh. p. 222; they
stretch a string, and milk out of it, Mone 8, 131, or cut a chi]^
out of the stable-door for the same purpose 5, 452-3; they milk
out of an awl or the nech (handle-hole) of an axe, Keisersb.
Omeiss 54% illustr. by a woodcut ; the senni milks out of four
taps in the wall, Fi'omm. 2, 565. Witches make butter by churning
water with a stick, Miillenh. p. 224; they 'filch people's milk fr.
them,' M. Beham in Mone 4, 454 ; they are called molken-toL'er,
162-1 " MAGIC.
Mone's Schausp. 2, 74 (Upstandinge 1116) ; conf. App., Spell
xxxvii : ' Up thro' the clouds and away, Fetch me lard aud milk
and whey ! ' Witches gather dew, to get people's butter away,
Miillenh, p. 565; conf. AS. declw-drio^, Casdm. 3795 (Bout.),
GreinlOl; towe daz gelesen wirt (gathered dew), Notk. Cap.,
conf. thau-schlepper, tau-dragil (p. 786). They darn peace or
no peace into the bridal bed ; they plait discord in, by plaiting
the pillow-feathers into ivreaths and rings, Miillenh. p. 223.
Hence the tales about the old wife that's worse than the devil :
' in medio consistit virtus, like the devil between two old wives,'
Garo". 190''. An old woman having caused a loving couple to fall
out, the devil was so afraid of her that he reached her the pro-
mised pair of shoes at the end of a stick. Witches ' nemen den
mannen ir gseln,' M. Beham in Mone 4, 451. Grasping, beating,
stroking, blowing, breathing, eyeing are attrib. to witches (p.
1099), as they are to healing women. In their magic they use the
liands of unborn babes, Fastn. sp. p. 1349. Thieves cut the thumb
off an unborn child, and light it : as long as it burns, every one
in the house sleeps ; spinam humani cadaveris de tecto pendunt,
and nobody wakes. Gees. Heist. 6, 10 ; 'da haddest ok ens deves
dumen bavene henghen an de tunne ' is said to the cheating inn-
keeper, Mone's Schausp. 2, 87 (a thief taken at Berlin in 1846
had a green herb sewed into her petticoat, her herb of luck she
called it) ; ungemeUit hint [unbetrothed ?] are employed in sorcery,
Ksrclir. 2102. 2590; conf. 'lecta ex structis iguibus ossa,,' Lach-
mann's emend, of Prop. iv. 5, 28. It is 'thought that the alb
(nightmare) cometh of tcntimely births,' M. Beham in Mone 4,
450. These are divided into black, lohite and red (Hpt. 4, 389),
which seems to support my division of elves into black, light and
brown. The caterpillar devil's cat (Staid. 1, 276) reminds one
of katze-spur, a hairy caterp. so called in the Palatinate ; conf.
Russ. guseniiza, Pol. ivasienca. Boh. hausenka, Langued. diablotin ;
ON. brondungr, variegata, Swed. kalmask. The butterfly is
called 2>feif -mutter, Schm. 1, 30, Jifun-trager, Alb. Schott 291 ;
conf. pipolter, fifolter. The witch is delivered of icill o' wisps,
Thiir. mitth. vi. 3, 69. Witches carry magic in their hair,
therefore we cut it off: this already in M. Beham's Wien p. 274;
conf. the weichselzopfe (plica Pol.). The witch chains her lover,
the devil, with i/arn spun in a churchyard, Thiir. mitth. vi. 3, 70.
MAGIC. 1625
Witches ^o«/ on water, as Go^riin says of herself: 'hofo mik,
lie drek&o havar baror/ Saem. 267*; 'hon matti eigi socqva,' she
might not sink 265. The unsightly German witch is paralleled
by the Finn. Pohjan akka harvahammas (thin-toothed), Kalev.
2, 187. 205. 5, 135.
p. 1077.] Heathen features are the witches' consumption of
liorsejle.^h or even man'i^ flesh, also their dislike of hells. With
the witch's hlood-mark, and with Death's mark, conf. ' stakins
{aTi'yfjLara) Fraujins ana leika bairan/ Gal. 6, 17. It is remark-
able that a witch cannot weep; she has watery eyes, but sheds
no tears. In the Tirol. Inquis. (Pfaundler p. 43) : sie sprotzt
niit den augen, iveint ohne thranen. Exactly the same is said of
Thock : ' Thock mun grata purruin tarum (with dry tears) Baldrs
balfarar.' Here the witch answers to the giantess.
p. 1080.] To lie under a harrow defends you fr. the devil :
stories in Miillenh. no. 290. Firmen. 1, 206*^. He that puts a
piece of turf on his head will not be seen by witches, Panz. Beitr.
1, 240-1. Wearing Gundermann's garland makes you see
witches, Somm. p. 58. The priest can tell witches by their round
hats, Ceynowa p. 14.
p. 1082.] Pol. iedzona means old witch, eater of men, esp. of
children : conf. iedza, a furv. Wicked women with u'hite livers
are also known in France, white-livered men in Schambach 123^.
Witches poke straw into the heart's place : ]>er i briosti liggr
halmvisk, )?ar er hiartat skyldi vera, Fornm. s. 2, 208 ; Walther
Stroivinherz, Schreiber's Frib. urk. 2, 161. In Petron. c. 63 :
strigae puerum involaverant, et supposuerant str anient itium vava-
ionem ; and just before : videt rnanuciolnni de stramentis factum.
At a witches' feast, boys were usually killed, boiled or roasted,
and eaten up ; which reminds us of heathen practices, and those
of giants. Such killing, cooking, and eating of children is an
antique and vital feature, KM. nos. 15. 51-6, conf. supra (pp.
1045 end. 1058 — 60). Kettle and cooking are a part of magic.
p. 1083.] A beast crawls into the sleeping woman's mouth
Wolf's Ndrl. sag. 250, and note p. 688 ; or a snake creeps out of
it, Walacli. march, p. 103. A white mouse slips into the dead
man's mouth, Somm. p. 46 ; ' but alas, in the midst of her song
a red mousie popt out of her mouth,' Faust p. m. 165 ; a bee flies
out of one's mouth, Schreib. Taschenb. 4, 308. As the white
16'26 MAGIC.
mouse runs up the rampart iu Fiscliart's play, so witches indoors
run up the wkU to the rafters, Process v. Urseruthal. With
the iron bridge of king Guuthram's dream, conf. the sword-hridge
in the Rem. de la charrette pp. 23. 81 (Suppl. to 835). When
the witch is setting out, she lays a broom or a halnt of straw in
the bed by her sleeping husband, Mone 8, 126. With OHG.
irprottan, tranced, connect ' inhrodin lac,' Lachm. Ndrrhein. ged.
p. 9, and * iu liilnnehrilden gelegen,' Reim dich p. 52. Our
entziickt is in MHG. ' r/ezucket anme geiste,' Diut. 1, 466; als in
ZKckete der geist, Uolr. 1331. We also say ' rapt, caught up,
carried away.'
p. 1083.] With the Servian starting-spell agree the Moravian,
Kulda in D'Elvert 92-3. German formulas in Mone 8, 126.
Panzer 1, 251. Miillenh. no. 291. Lisch's M. jrb. 5, 85. With
them compare : oheii hiiiaus, nlrgens an ! Callenb. Wurmld (?) Q^ ;
litii ohen aus, uiid niergend an, Agricola's Spr. 217. Kl. red,
(? 1565) 113*; hei op hei an, stott nernich an, N. Preuss. prov. bl.
], 229. The cry of pursuit is in Schonw. ], 139; so Aschen-
piister (Cinderella) cries : ' behind me dark, before me bright ; '
Scand. lyst foran, og morkt hag, Norske event. 1, 121 ; Ijust for
mig, morkt efter mig, Sv. afvent. 1, 410. 427; hvidt fremun, og
sort bag, Abs. 421. But ' herop og herned til Monsaas,' Asb.
Huldr. 1, 179, is another thing. An Engl, spell for faring to
Elfland is: 'horse and hattock ! xoith my top!' Scot. bord. 2,
177-8. Volund's speech : * vel ek, ver^a ek a fitjom ! ' is appar.
a flight- formula, for he soars up immed. after. Stem. 138*.
When a sorceress anoints her shoulders, wings sprout out, Stier's
Ungr. march, p. 53. Faust uses a magic tnantle to fly up; conf.
the remarkable tale of a divarf who spreads out his cloak, and
lets a man stand on it with him, H. Sachs i. 3, 280'"^.
p. 1085.] The good people (p. 456) cut themselves horses out
of switches, Erin 1, 136. The magic steed must be bridled with
bast^ or it runs away, Reusch p. 23-4. In Pacolet's wooden horse
one has only to turn the tap to right or left, Val. et Orson c. 26
(Nl. c. 24). A hose-band tied round the shank lifts into the air,
Eliz. of Orl. 505.
p. ] 086.] The German -witches too are hindered in their ex-
cursions by the sound of bells. If they are late in coming home,
and the matin-peal rings out from a church, their career stops as"
MAGIC. 1627
if paralysed, till the last tone has died away. The witch abuses
the bell, Panz. Beitr. 1, 20.
p. 1089.] ' Carmine yrandines avertere,' is as old as Pliny 17,
28. Hail beinor in grains, it is strewn out by bushelfuls : tt}?
'^a\a^rj<i oaov /xeSifMvoi '^tXioi SiaaKeSaaOt'jrcoaav, Lucian's Icarom.
26. 'You hail-boiler!' is a term of abuse, Mone's Schausp. 2,
274. German witches scatter a powder with cries of alles scliaver,
alles schatier ! The day before Walburgis night, a merry cobbler
mocked his maid : ' Take me with you to Peter's mount ! ' When
evening fell, there came a storm, nigh shook his doors and
shutters down ; well knew the cobbler what it meant. The
Esths know how to produce cold : if you set two jugs of beer
or water before them, one will freeze and not the other ; see,
Wulfstan's journey. The weather must be well boiled : if the pot
is emptied too noon, your labour is lost, Mone 8, 129. 130. The
Kalmuks have the same kind of weather-making, Klemm 3, 204.
Witches boil apple-blossoms, to spoil the fruit crop, Mone 8,
129. Dull on the fir-tree pours out hail, Panzer 1, 20. Says an
old woman dripping wet, ' I've had this weather in my bach this
fortnight.' When the huntsman heard that, he struck her over
the hump with a stick, and said, ' Why couldn't you let it out
sooner then, old witch as you are ? ' Simplic. 1, 287. Witches
make stones roll (ein riibi gan) into the hay and corn fields ; also
avalanches, Proc. v. Ursernthal 245 — 8. The shower-maidens feed
on beshowered (lodged) corn, Panzer 1, 88. Hence Ph. v, Sittew.
and the Fr. Simpl. 1, 53. 68 call the witch ' o\d iveather ; ' elsewh.
she is hagel-arine, donnerhagels-aas (-carrion), 7 Eheu p. 78;
shower -breeder, fork- greaser. Witches are weather-makers, Wolf's
Ndrl. s. 289. A witch drops out of the cloud, Bader nos. 337.
169. The Servian vila leads clouds (vode oblake) and snakes
lueather, Vuk sub v. vrzino kolo ; she teaches her pupils the art.
Our Germ, phrase, 'the old wives shake out their petticoats ' = it
snows, suggests the Wallachian witch who throws off her petti-
coats. The Indians of Surinam say their sorcerers have thunder-
storms, violent showers and hail at their command, Klemm 2,
168. The 0. Fr. poets name heathen kings ' roi Gaste-ble,'
Guillaume 4, 179. 256 and 'roi Tempests,' 4, 257. 26; conf.
Matzner 257 and Tampaste in Wolfram's Wh. 27, 8 (rhym. with
Faussabre for Fauche-pre, or ble ?) 46, 20. 344, 7. 371, 3. 412,
1628 MAGIC.
39. A T}iessalian sorceress fetches the moon down from the
sky, and shuts her up in a box, Aristoph. Clouds 749. At
vos, dedudce quibus est fallacia lunca, Propert. i. 1, 19; tunc
ego credidorirn vobis et sidera et amnes posse cytacgeis ducere
carminibus i. 1, 23; illic et sidera primum praecipiti deduda polo,
PJioebeqne serena non alitor diris verborum obsessa venenis
palluit, Lucan. Phars. 6, 496 ; cantus et e curru hui.am deducere
tentat, et faceret si non aera repulsa sonent, Tib. i. 8, 21 ; hanc
ego de coelo ducentem sidera vidi, i. 2, 45 ; te quoque, Luna,
traho, Ov. Met. 7, 207; in hac civitate, in qua mulieres et lunam
deducunt, Petr. c. 129.
In Esthonia the witches hnead stalks of rye together, and re-
peat a spell over them ; unless the knots are soon found out and
burnt, the crop is sure to fail, Possart p. 164, conf. 162.
p. 1091.] In transforming, the sorcerer touches with his staff:
pd^Sqy iirifxacro-eadaL, Od. 13, 429, conf. 16, 172. Venus touches
the mouth of Ascanius with her feather, En. 802 ; and Dido
catches it (the magic) from his lips 815. Mice are made out of
fallen pears, but without tails, Firmen. 1, 276''; conf. the red
mouse (Suppl. to 1083 beg.). Young fup-pies made, Simpl. 2,
296-7 (ed. Keller), conf. 328. Ace. to Renvall, hjdra is the Finn.
para, genius rei pecuaria3 lac subministrans; conf. Lencquist
De superst. 1, 53. Castren 167-8. Ganander's Myth. Feun. 67,
even Juslenius sub v. para. In Angermanl. it is called hjara,
Almqv. p. 299; in Vesterbotten, see Unaudof sub v. hara ; the
Gothl. vocab. in Almqv. p. 415 describes it as smatroll med tre
})en. Esths make a homesprite out of an old hroom, Verh. 2, 89 ;
did Goethe take his Apprentice fr. Lucian's Philops. 35-6 (Bipont.
7, 288) ? Even a man is made out of wood, and a heart put in-
side him ; ho walks about and kills, Fornm. s. 3, 100.
p. 1093.] Wax-figures were placed on doors, at cross-roads,
and on the graves of parents, Plato De legg. 1 1 , 933 ; in another
passage (of Plato ?) Anachai'sis speaks of Thossal. sorceresses
and their wax-figures ; the waxen image of Nectanebus, Callisth.
p. m. 6. At a synod of 1219 Archbp Gerhard of Bremen con-
demns the Stedingers as heretics, charging them with 'quaerere
rosponsa daemonum, cereas imagines facere, a phitonissis requirere
consilium, et alia nefandissima tenebrarum exercere opera,' Su-
dendPs Registr. 2, 158; ' quaerunt responsa daemonum, cerea
MAGIC. 1629
simulacra faciunt, et in suis spurcitiis erroneas consulunt pbito-
nissas/ Bull of Greg. 9 (1233), ibid. 2, 168. On wax-Jigures, see
Osuabr. verb. 3, 71. M. Lat. invultuor, praestigiator qui ad
artes magicas vultus effingit ; iuvidtare, fascinare, Fr. envoulter,
Ducange sub vv. invultare, vultivoli. They, tried to copy the
features of the man they were going to bewitch in the wax or
clay puppet; they solemnly baptized it, gave it sponsors, and
anointed it. When they pricked it with a needle, the man felt
a sharp pain ; if they pricked the head or heart, he died. They
tried to have an Easter candle out of the church, to do the work
by. Sticking needles into a wax-figure occurs in Kemble's
Chartae, Pref. lix. Ix., and the story in Mlillenh. p. 233 ; conf.
imago argentea (Suppl. to 1175 end). Ferebatur imayiiiem quan-
dain ad instar diyiti, ex Fgipto adlatam, adorare ; a qua quotiens
responsa quaerebat, necesse erat homicidium aut in summo festo
adulterium procurare; conf. Pertz 10, 400 and the thief's thumb
(Suppl. to 1075 end). Gutting out tlie footprint answers to
rrjpelv TO t')(^vo<i koI afxavpovv, vestigium observare et delere (blur),
by planting one's right foot on the other's left print, and
one's left on his right, and saying : eTri/Se^r/Kd aoi, kul uiTepdvco
elfXL, conscendi te, et superior sum ! Lucian's Dial, meretr. 4.
GDS. 137.
Things that make invisible are : the tarn-helm (p. 463), the
bird's nest (Suppl. to 974), the right-hand tail-feather of a cock
(to 671 mid.), fern-seed (p. 1210), the ring, rather the stone in
the ring (p. 911), Troj. 9203. 9919, and the sonnenwedel (helio-
trope) laid under a stone, Mone 8, 614.
p. 1097.] Pliny 8, 34: Homines in lupos verti rursumque
restitui sibi, falsum esse existimare debemus. Unde tamen ista
vulgo infixa sit fama, in tantum ut in maledictis versipelles habeat,
indicabitur. An OHG. name TF(Sru(;o//' occurs already in the 9th
cent., Hpt 12, 252, and in Samland the name Warwotf. A wer-
wolf in H. Sachs ii. 4, 16% meerwolf, beer wolf in Bttu. Unw. doct.
671. Werwatz (watz = brood-hog) is a family name at Drei-
eicbenbain ; is it formed like werwolf? Loups garuiis, Bosquet
p. 223 seq. To change yourself into a fox, icuJf or cat, you
use an ointment, Proc. v. Ursernth. ; or shift the buckle of a
certain strap) to the nintli Jiolc, Keusch in Preuss. prov. bl. 36,
436 and 23, 127. GDS. 152 ; conf. the old leather strap,
VOL. IV. A A
1630 MAGIC.
Firraen. 1, 213. People with a wolf-girdle are ulf-he&aar : is
that conn, with our heiden, lieiden-ioolf for unbaptized child, in
Waldeck lieid-ollehen ? Papollere '60, p. 8. By putting a slip
of wood (spruoccolo) in one's mouth, one becomes a she-bear,
and man again on taking it out, Pentam. 2, 6. If you dash
grass against the stem of a tree, wolves spring out of it,
Reraigii Daetnonol. (1598) pp. 152. 162. Sigefridus dictus wolf-
vel, MB. 1, 280, but woh-el (Wolfel ?) 8, 458. The gods send
Idun a wolfskin : vargs-helg seldo, let i faraz, lyndi breitti, Saem.
89^ Were-wolf stories in Miillenh. nos. 317 — 320. Firmen.
1, 363. 332. 212-3. Lekensp. 2, 91-2. ON. i varg-skinns olpu,
Fornm. s. 10, 201 (olpa, uIpa = toga, vestis). A were-wolf may
be known by a luoIfs-zagelcJien (-tail) betw. the shoulder-blades,
Reusch no. 75 and note; by a little ' raugen ivolfs-zagel' grow-
ing out of the back betw. the shoulders, Preuss. prov. bl. 26, 435.
117. 172.
p. 1098.] The witch appears as a, fox, Schreib. Taschenb. 4,
309 ; as a three-legged hare, Somm. Sag. 62 ; as a hol-svort Tcetta,
Fornm. s. 3, 216. 220. Sv. forns. 1, 90 seq. Men protest : ' by
catten, die te dansen pleghen tswoendaghs ! ' Belg. mus. 2, 116.
If a girl has fed the cat well, the sun shines on her wedding-day,
N. Preuss. prov. bl. 3, 470. Good stories of witches in Miillenh.
pp. 212 — 6; also that of the cat's 'pawhein^ chopt off, its turning
into a pretty female hand, and the miller next morning missing
it on his wife, 227; and that of the witch who is ridden as a
horse, who is taken to the farrier's to be shod, and lies in bed
in the morning with horse-shoes on her hands and feet 226. 600.
Mone 8, 182. So in Petron. c. 62 a were-wolf has been wounded
in the neck ; presently a ' miles ' is found in bed, having his
neck doctored : intellexi ilium versipellem esse, nee postea cum
illo panem gustare potui. The ofreskr in the evening sees a bull
and a bear fighting ; the next day two men lie wounded in bed,
Liudn. 5, 5. Transformation into a bear or fox, a swan or
raven, is frequent. In Walewein 5598 : teneu vos verhreken ;
and 785 : versciep hem. ' Er entwarf sich zu,' he changed into,
Myst. 1, 214, etc. A bride turns into a swan, Miillenh. p. 212 ;
a man becomes a hawk or falcon, and comes flying to the tower,
Marie 1, 280, conf. 292. Women often change into toads : wesen
ene padde, en sitten onder die sille, Walew. 5639; gienge ich als
MAGIC. 1631
ein hrete gat, u. solde bi eime zdne gan, Herb. 8364. 1 must
here remark, that veriTa at goJtmii in ON. tales does not mean
turning into a swine, but running about wild like a boar, Yer-
laufF on Vatnsd. p. 106-7. The magicians and enchantresses in
our fairytales often change men into wolves, bears, cats, dogs or
swine ; the witches of a later time have no longer the power.
Circe's formula, when turning men into swine by a stroke of
her rod, was : ep'^^^eo vvv ovc^eovhe, Od. 10, 320. The Lapland
sorcerers send bears, wolves, foxes, ravens, to do mischief to
men : such beast is then called tllle, Lindahl 474*.
It is a different thing when two ■persons excliange ficpires. This ON.
skipta litmaov homum, skipta litom ok Idtom, vixla litum is appar,
effected by mere will, without spell or clothing, e.g. betw. Sigurd
and Gunnar, Saem. 177-8. 202-3. Vols. sag. c. 27, betw. Signy
and the sorceress, Vols. 7. It happens esp. among born brothers,
who are so like as to be taken for one another ; but in the
Nib. 337, 3. 429, 3. 602, 2 by the tarnhut which makes in-
visible. In the same way the wrong wife or lover is smuggled
into bed at night, as Brangaene for Isot, conf . Berthe au grand
pied and the Fabliau of the haii'-cutting. A later and coarser
version of this is the mere exchange of clothes.
p. 1099.] Magic lies in the nails : des zoubers ort-habe (seat)
ligt an den nagelen, Geo. 57''. Magic is fixed in the hair : con-
sider the elf-lock, elf-knot (p. 464) ; witches have all the hair
shaved off them, see story in Klemm 2, 168. M. Beheim 273,
26. 274, 7. Magic is taken out of the hair, Wolfdietr. 548;
conf. ivolf's hair above. Magic can make us 'proof against
sword and bullet, shot and stroke ; e.g. by a thread of silk, RA.
183. One so made proof is called q> frozen man, Ettn. Unw. doct.
641. 653. 683, iron man, ON. harff-giorr, poison-proof, Ssem. 170;
Kyrtil hitu eigi iarn, Landn. 2, 7. 3, 4. The wound-spell makes
invulnerable ; but it can be neutralized by first hiding a knife
in the ground and then wounding with it : this is called unloosing
the spell, H. Sachs v. 347*^ (conf. ' digging something in for a
man,' iii. 3, 7*^), and the exorcist banntuch-macher, hart-macher,
GutslaPs Wohh. 207. 337. Othello 3, 4 has a magic kerchief
wrought by a sihyl : ' the worms were hallowed that did breed
the silk.' A St. George's shirt is made of yarn that was spun on
a Saturday, Superst. G, v. 182.
1632 MAGIC.
p. 1100.] Witches are skccused of grasping, stroh'ng, dazzling:
' she made a clutch at me that will last as long as I live/ Bod-
mann's Rheingau p. 425, yr 1511 ; or 'ein boser angriff, boser
schlag, herz- griff/ They tread the cattle; they ^bringen einen
wehthum zu halse/ they learn you what dazing (hoodwinking)
means, Bodm. Rh. 908, yr 1505. Magic is wrought by ruhhi^ig :
the rubbing of wood brings forth a squirrel, of chips a marten,
of leaves a bee, of feathers a flight of grouse, of wool a flock of
sheep, Kalev. 13, 160. 220. 280. 17, 328. 467 ; conf. the miirchen
of the three brothers, who rub feathers, hair and scales, and
immed. eagles, bears and fish come to their aid. Widely
spread is the belief in the magic of the eye, Grenzboten ^60, no.
26. BXe/jLfia, avairvor] and 6(f)da\/jL6(; /SdaKavo'i are already in
Plutarch's Sympos. v. 7 ; nescio quis teneros ocidus mihi fascinat
agnos, Virg. Eel. 3, 108. Engl, evil eye, Ir. the halar, Couau
p. 32 ; the blink o' an ill ee. Hone's Dayb. 2, 688. His diebus
ei (Chilperico) filius natus est, quem in villa Victoriacensi nutrire
praecepit, dicens * ne forte, diam. puhlice videtur, sl\(\\x\di mali in-
currat et moriatur,' Greg. Tur. 6, 41. MHG. twevhe ougen. On
the evil eye, see N. Pr. prov. bl. 1, 391 — 3 ; der blich slangeu
toetet, wolve schrecket, struz-eiger (ostrich-eggs) bruetet, uzsatz
(leprosy) erwecket, u. ander krefte hat gar vil, Renu. 18016;
men spit in a pretty girl's face for fear of the evil eye, Ir. march.
2, 64.
p. 1101.] Sa ze hant ir roter munt einen tusent stunt (times)
so schoeneu {rosen, underst.) lachet, MS. 1^ 11". The name
Rosenlacher is in Michelsen's Lub. oberh. 271. Baur's Arnsb.
158 ; conf. ' ad Ruozinlachan,' Notizbl. 6, 68. ' To laugh roses,'
Athen. 5, 498. It is derived fr. heathen beings of light, Mann-
hdt's Germ, mythen 149. 439; caviillen-hhwmen strouwen, swen
so lieplich lachen wil ir munt, MSH. 3, 212''.
p. 1102.] A hiss makes you forget everything, Miillenh. p.
400. Pentam. Liebr. 1, 231 ; so does a bite of the apyle, Norske
folke-ev. 2, 47. Helen, like Grimhild, makes a magic potion,
mingling spices with the wine, Od. 4, 220 — 230 ; so does Circe
10, 235. The Faroese still call the draught of oblivion oiiminni,
Qviid. p. 178. 180. The Servians make their voda zaboravna of
mountain-herbs, Vuk 2, 612-3. Conf. <pi\Tpov, love-potion;
mein-blandinn mio^r. Vols, saga c. 25 ; scheidel-tranc gebruwen,
SUPERSTITION. 1633
Amg-b. 15*. Incendia inter epulas nominata aquis sub mensis
profusis ah-ominamur, Pliny 28, 2.
p. 1103.] Silence is a safeguard against magic: Saxo's 'ne
incauto examine maleficiis locum instruerent ' (p. 659). Incanta-
tions are in Serv. iirutzi, gen. uroka, Boh. aurok, conf. Jungm.
sub V. ne-urocny, ne-uroka [reku, I speak]. The Slav, formula
against bewitching is 'kamen-mira' [stone of peace?] ; conf.
seines zeichens, ihres zeichens, Schmidt's Westerw. id. 335, and
the phrases : salva venia ! God forefend (save the mark) !
When a man looks startled, the Serv. formula is : ' zatchudio-se
prebiyenoi golieui/ he's amazed at his broken leg, Vuk sub v.
zatchuditi-se, and Sprichw. p. 87. When something painful or
mischievous is said, the answer is : ' u nashega tchabra gvoz.dene
ushi,' our tub has iron ears (handles), Sprichw. p. 334. On
spitting as a protection from magic, see Schwenk's Rom. myth.
399. The cyclop, when admiring his own beauty, spits in his lap
three times, to avoid baskania : &>? /xt) ^aaKavdoi he, rpl^ et?
ifjLOv eiTTvaa koXttov' ravra 'yap dpyaid /Lie KorvTrapl^ i^eSi-
Sa^ev, Theocr. 6, 39. The cock-pigeon spits on its young to keep
off sorcery, Athen. 3, 456-8 ; et eum morbum mihi esse, ut qui
me opus sit insputaner ? Plaut. Capt. iii. 4, 21. An ear of
corn protects from magic : ar/s viS fiolkyngi, Seem. 27''. In the
threshold of the house-door you bore a hole, put in hallowed herbs,
and peg them in with a harrow's tooth, Mone 6, 460 (p. 1078).
Throw a, fire-steel over anything ghostly, and you are master of it,
Dybeck '44, 104 — 6; conf. the power of the eld-stdl over the
giant, Cavall. 1, 39; ild-staalet, Folke-ev, 2, 82; a. flint-eld is
struck over the cow, Dyb. 4, 27 and over enchantresses 4, 29 ; or
a knife is flung '44, 63. 4, 33. A magic circle is drawn : gladio
circa illos circulum fecit, monens sub interminatione mortis, ut
infra circulum se cohiberent, Caes. Heist. 5, 4. On Indian sorcery,
conf. Ceutral-blatt '53, 255.
CHAPTER XXXV.
SUPERSTITION.
p. 1105.] Gr. SeicnSai/jLcov superstitious, 8ei(Ti8ai/j.ovLa super-
stition. Tac. Germ. 45 speaks of the superstitio of the Aestyans.
Pott 1, 157 derives the word fr. stare super, to stand by or before
1634 SUPERSTITION.
the god or altar. Wend, vicra faith, pHviera, psivVera super-
stition [Russ. suye-verie]. With the Swed. vidske-pelse agrees
in part the OHG. unscaf superstitio, unscafiihho superstitiose,
Graff 6, 453 ; there are also nvpiderpi b, 219 and uhirfenJcida, Gl.
Sletst. 25, 327 both = superstitio; uhariuintelingun superstitiose,
Mone's Anz. ^35, 89. AS. ofertaele superstitiosus, Lye. Later
words : gelonhelin, Krolewitz 3753 ; swacher gloube, vngeJouhe,
Er. 8122-39. We have also kohler-glaube, collier's faith, and in
the Quickborn lioner-glohe. Superstitiones religionis rubigines,
Garg. 187*. On superstition, see Nilsson 6, 3, Hes. 0pp. 705 —
826.
p. 1105 n.] Klemm 3, 201-3 divides magic into explorative
and active. A foretoken, presage, is in Let. portentum from
portendo, ostentum from ostendo, monstrum from monstro
[moneo?], Cic. Div. 1, 42 and Forcellini ; p)rodigia coelestia,
prope quotidianas in urbe agrisque ostentantia minas, Livy 2, 42. s
O^G. fora-ponchan, fore-heacon, fGra-zeichan, foretoken; Iheichen,
Windb. Ps. 323. 367. Signs appear before the Judgment-day,
bef. a death, a dearth, a war. To curse all signs, Hebel 332.
p. 1107.] OHG. dreiva oraculum, droa fulmeu, Graff 5, 246.
AS. hwdt omen, divinatio, also hwdtung, OHG. hmz (p. 951),
conf. hwdtend iris (p. 1216 n.) ; fug el-liv> ate divinatio per aves.
AS. hwetton hige, /<aeZ scedwedon (on the voyage), Beow. 407 ;
OHG. heil-scowunge augurium, Graff 6, 556; hel-scouwinge, Par-
tonop. 20, 13; heilge scowede augurium, Sumerl. 2, 41; hel-
scowinge, Bilderdyk's Yerscheidenh. 3, 143^ Frauenl. p. 142
uses kiinden for prognosticate. Again kiesen, choose = look out
for (in ref. to weather, Gramm. 4, 848), conf. Swed. tjusa (p.
1037). Children esp. are used in divination and casting lots;
conf. pure children, Superst. H, cap. 55-6-7. 83.
p. 1107.] A remarkable method of acquiring the gift of divi-
nation occurs in the Swed. ars-gdng, Hpt's Ztschr. 4, 508 seq.
Both that and the power of healing are passed on from women to
men, from men to women, conf. Firmen. 1, 318. Sommer's Sagen
p. 171. As in Superst. I, 996, so in Miillenh. 399 the gift of
spirit-seeing is transferred by treading on the left foot and
looking over the right -shoulder. Prevision is the faculty of
presentiment intensified to actual seeing and hearing : a,foreseer,
t'orepeeper beholds funerals, armies in march, battles, also unim-
SUPERSTITION. 1635
portant things, such as a harvest-wagon that will upset in the
yard iu ten years^ time, the figures and clothing of servants yet
unborn who are lifting him off the ground, the marks on a foal
or calf that shies to one side ; he hears the tap of the hammer on
coffin lids, or the tramp of horse. These vorkiekers always
perceive with only one sense, either sight or hearing : they cannot
hear what they see, nor see what they hear. They are luitch-
seers, god-seers, devil-seers. In ON. a ghost-seer is ofreskr,
Landn. 3, 14 4, 12. 5, 5 (p. 344); or does ' Sfreskir menu sa
l^at ' ill these passages mean that even o-fresk men could see
it ? for Biorn Haldorson (sub vv. freskr, ofreskr) maintains that
/'res/rr is the seer, and ofreskr the non-seer; which seems right
enough, provided that freskr means cat-sighted, from fres (felis).
Our nursery-tales tell of these cat-eyed men with an eye for
mice, KM.3 3, 198; then there is the giant who gets cat's eyes
put into his head. Another term is fronsk, som natten til en
hoitids dag, isar Jule-natt, kan forud-sige det til-kommende,
Molb. Dial. lex. 138. Frem-syn is to be acquired by smearing
with riisormsod, or by looking at a funeral procession through
a skagle-diet, Moe's note.
p. 1109.] On sieve-running, see Miillenh. no. 272. Tett. and
Tern. Preuss. sag. p. 284. Erhe-sih crispula, a plant's name,
Suraerl. 56, 37. To detect the thief, a hoop is driven. Panzer's
Beitr. 1, 210 ; three plates are laid for him, containing bread, salt
and lard, Hpt 7, 538 ; dishes shaken, and froth observed, Tett.
and Temm. p. 260. Bait. stud. xii. 1, 37-8; * when in a sword
he sees the stolen thing,' Troj. kr. 27412 (the sword holds in it a
spirit, Frauenl. p. 142-3 : ich hate in eime siverte von aventiure
einen geist, daz er mir solde kiinden). Prophesying from icicles,
Panzer 2, 549 ; by throioing a Bible 0j^)en (an early practice),
Greg. Tur. 4, 16.
p. 1 1 10.] The lot is cast : leton tan wisian ]7a se tan gelnvearf
Andr. 1099. The ' temere ac fortuito spargere' of Tacitus is
like ON. ' hrista teina,' to shake the twigs, as in Stem. 52* :
hristo teina, ok a hlaut sa. M.Neth. si worpien cauele)i, Jesus c.
229, conf. 'jacere talos in fontem,' Sueton. Tib. 14. Kudorff 15,
218. Goth, hlauts imma urrann, eXa^^^e, Luke 1, 9. GDS. 159;
ez was in so gevallen, Livl. chr. 5724, ez was im wol gevallen
1694, in was der span gevallen wol 2483, in viel dicke wol ir span
1636 SUPERSTITION.
7239; dat lot vid, Maerl. 2, 169, die cavele viel 2, 60. We say
* to whom the happy lot has fallen.'
The Scythians too divined by sticks, Herod. 4, 67 and Nicander
(Ur. Sk. p. 659); the Alani, Amm. Marcel. 31, 2; the early
Saxons, Beda 5, J 1 (mittunt sortes, hluton mid tdnuni) ; the
Frisians, whose Lex Fris. tit. 14 says : teni lana munda ohvolufi.
So the Greek suppliants bear in their hands XevKoarecfiel'i
veohpeirrov^ K\dBnv<;, Aesch. Suppl. 333, avv rolaS' iKeroiv
i'y^€ipiSioc<; epioareTrroiai KXaBoiac 22, \evKoaTe(^€l<; iKTTjpiw^
191, KXdSoLai veoSp67roL<i 354 (/cXaS-o? is hlauf-s, hloz) ; e'pi'w
o-re^etv, Plato Rep. 3, p. 398. Hermann's Gottesd. alt. p. 105-8
(taw wool is laid on the stone, Pans. x. 24, 5). The Slavs cast
lots with black and ivhite sticks, Saxo (Miill. 827), and divined by
the odd or even lines in ashes, ibid. Drawing lots with willow-
leaves, Ettn. Maulaffe 703 ; with stalks of corn, Vuk no. 254.
RA. p. 126; sortiri ex sitella (bucket), Plaut. Casina, see Forcell,
sub v. sitella ; ' sors Scotorum,' Dronke's Gl. Fuld. 12. There
were lot-hooks to divine by : diz loss-lnioch ist uurehte ijelesen
{wrongly read), Wiener mer-vart 556 ; a loz-huoch in Cod. Vind.
2976 (Hoffm. 209). 2953 (H. 366) ; I oss-huchlein , Ph. v. Sittew.;
losseln and lossel-hucJi, Schm. 2, 504; lossel-ndchte, Frisch 1,
623 ; losslerei, lossleriu.
p. 1111.] Ou this motion of houghs, from which the Armenians
divined, see N. Cap. 20. Muchen viiir iiz den spach en (p. 1121
mid.) ; conf. Superst. H, c. 80, in dem fewre sehen ; D, 38r. and
140r., /itr-sehen. With ' der tisch in der Jiant' conf. ' mens a
volae/ Finn, onnenpoytd, luck's table, fr. onni = fortuna.
p. 1112.] The Romans also spoke of drawing water in a sieve:
cribro aquam, Plaut. Ps. i. 1, 100 ; imbrem in cribro, Pliny 28, 2.
Oar 'emptying the pond with a sieve/ Sommer's Sag. pp. 13,
94.
The Gauls prophesied from the a(f)aia(r/j.6<i (convulsions) of one
devoted to death, when his hack was pierced with a sword, Strabo
4, p. 198 ; the Cimbrians from the blood and entrails of their
sacrificed prisoners 7, p. 294, Lat. exti-spicium. The Malays
also divine from the entrails of slaughtered beasts, Ausland
'57, p. 603''.
p. 1113.] An ein schulder-hein er sach (looked),
des quain sin herze in ungemach (became uneasy).
SUPERSTITION. 1637
Er sprach : ' die Littouwen liden not,
inin bruoder ist geslagen tofc,
ein lier (army) in minem hove lac (lias lain)
sit gester bis an disen tac ! '
Daz bein hat manigetn sit gelogen (lied).
Livl. chr. 3019. Ocellos habens in spatidis — \\\imev'\?,, Pertz 8,
385; expositione ossium spatulae ala in suis sp attdis, Yrider\cus
imp. De arte ven. 1, 26. Inspection of shonlderblades is known
to Kalmuks (Klemm 3, 199), Tungusesand Bedouins (3, 109).
p. 1115.] The Romans also divided pisces into squajnosi &ndi
noil sqnamosi, Festus p. 253. W. Goethe's Diss. p. 19. In
Levit. 11, 9 and Deut. 14, 9 fish that have fins and scales are
pron. eatable; conf. Griesh. 146.
p. 1117.] The rat wishes the cat joy when she sneezes, Avada-
nas 2, 149, 150; 7rrap^xb<i eK twv he^ccov, Herm. Gottesd. alt.
p. 186; 'E/3&)T6? iTTerrrapov, Theocr. 7, 96; haec ut dixit. Amor,
sinistra ut antea, dextra steimuit approbationem, Cutull. 44, 17; *
atque, ut primum e regione mulieris, pone tergum eius maritus
acceperat sonum sternuiationis . . . solito sermone salutem ei
fuerat imprecatus, et iterato rursum, Apul. Met. lib. 2, p.m. 211.
The ' Got helfe dir ! ' is also in Myst. i. 103, 10 ; swer ze vremden
niesen sich rimpfet (crumples up), daz ist ouch verlorn, Ettn.
Frauenl. p. 70.
p. 1117.] Ringing in the ears: i^ofx/Sei to. wra vfxli', Luc.
Dial. mer. 9 ; aures tinvuint, Pertz 9, 265 ; sine oren songlieu,
Walew. 9911. Svpercdium salit, a good omen, Forcell. sub v.
superc. On prophetic jerks in the limhs among Orientals, see
Fleischer in Rep. of Leipz. acad. d. w. '49, p. 244.
p. 1119.] The spells in Burns's Halloween are for discovering
one's future lover. On Christmas Eve the sleeping fowls begin
crowing, if a girl is to be married soon, Firmen. 2, 377. Wax
may be poured instead of lead, Mone's Anz. 7, 423 : ceram in
aquam fundere, Lasicz 56.
p. 1119.] Angang, what meets you on setting out, eoodev,
mane, eV ap-)^fi, eV dupai'i, i-rrl tjj Trpcorrj e^ohw, is significant.
M. Neth. ea goet ghemoet, Rose 2715; gude u. hose motte, Gefk.
Beil. 100. Swed. mot, mote; hjTis-mot, evil meeting. Gr. hv<i-
dvTT)TO<; [ill-met by moonlight, proud Titania] = boding ill; so
1638 SUPERSTITION.
Sv<;-K\T]S6vt(TTo<; [£r, KXrjScov, omen]. A titulus in the Salic Law
treats ' de superventis vel exspoliationibus.'
p. 1124.] On angaug among the Thugs, see Convers. lex. d.
geg. iv. 2, 55; on the Greek belief iu it, Lucian's Pseudol. 17 (ed.
Bip. 8, 72) and Eunuch. 6 (Bip. 5, 208). Theophr. Charact. c.
16 (conf. Kopp De amuletis p. 42). * Consider too, that the jiigJit
and song of all the birds look favourable ; if these be not joyful
signs, 1 have clean forgot the art; no bird of black feather, no
raven, starling, crow nor ouzel have I seen. Three merry men
have met me, three men named John. Not once have I stumbled,
and wellnigh do I believe the stones move out of my way or
flatten them before me. The folds of my garment hinder me
not, neither am I weary, every mother^s son greeteth me, no clog
hath barked against me, Wirsung's Cal. J 2''. To ru)i across oner's
path is always bad, Biittner^s Lett, lieder p. 255.
p. 1126.] Meeting an old woman is called kariny-mote, Afzel.
2, 148. ' Unlucky to meet a red-haired ivoman bef. any one
else in the morning,'' O'Kearney 182. ' The first thing that
meets me, were it even a ])arson, a beggar or an old woman,'
Goethe in Weimar jrb. 5, 458 ; wizzet, wem der (unsaelige lip)
anegenget an dem morgen fruo, deme git ungeliicke zuo, Walth.
118, 16 (conf. 'also wol ir g'anegenget was,' Diemer 206,23).
Doch han ich ie gehoeret wol, daz man die priester schiuhen sol
(should shun) ze s6-getanen sachen, Heinz v. Kost. Kitter u. pf.
303 ; on the other hand : swer iu zuo einem male gesach, der
waude sin viirwar (hoped verily to be) deste saeliger ein jar, Gute
frau 970. Who looks at early morn under the fair one's eyes is
safe from sorrow all that day, Hatzl. 148^. For hunters the
skogs-rd, for fishers the liafs-fru is unlucky meeting, Afzel. 2, 148.
150. No woman with spindle or distaff may tarry in my lord's
mill (banu-miile), Weisth. 2, 25. To meet one that is lame of the
right foot, or gelded, or effeminate, is unlucky, Lucian 5, 208 ;
conf. Brodsei Misc. in Graevii Thes. 2, 509 ; (eunuchus) pro-
cedentibus omen, Claudian in Eutrop. 1, 125. Farsons' journeys
are a sign of rain. Praetor. Alectr. 163. About meeting a black
or a white inonh, see Spinnr. evaug. Friday 10; ohoxxt o. sword
being handed by a woman, ibid. Wednesd. 20.
p. 1128.] The Lapps carefully observe what beasts they meet,
Klemm 3, 90. There are beasts which are not to be named in
SUPEESTITION. 1639
the morning : aia^tty drjpiwv twv irpwta'i o)pa<i ovojxaadrjvai Sva-
KkrjhovicrTcov, Luc. Amores 39. Meeting with a hare bodes no
good, Wolfs Deut. sag. no. 370; turn thee home if a hare run
across thy j)ath, Keisersb. Yom levven 63'\ On the hare and the
ivolf, Lappenberg^s Eulensp. p. 144. The encounter of a wolf
estimated variously : ' Sed gravius meutes caesorum ostenta In-
poriim horrificant ; duo quippe lupi sub principis ora, dum
campis exercet equos, violenter adorti agmen, et excepti telis,
immane ve\a,tu, prodi gin m miramque notani duxere futuri/ Claud.
B. Get. 249. ' Sei weren einen ivulf op dem wege vangen
(caught), dei quam utem holte gegangen, des freueden sei sik all
int gemein,' all rejoiced, Soester fohde p. 667; ' the colonel held
this brnsJt with the wolves to be a good omen that they should
yet further come upon unlocked for booty,^ Simpl. 2, 74. Men
wish the icandering fox luck on his journey, Ettn. Unw. doct.
240. Do wart en catte lopende vor dem here (army), Detra. 1,
154.
The iceasel is changed into a fair lady, Babr. 32 ; it is called
vvfj,(pLr^a, Lobeck's Path. 360 ; other names in Nemnich sub. v.
mustela. Does froie in E.einh. clxxii. answer to It. donnola, or
is it conn. w. M. Neth. -yraeie = pulcra, venusta ? conf. damoiselle
helette, Lafont. 3, 17. In the Renart it is caWedi ipetit porchaz, in
the Reinaert dene hejach. ON. Jireisikottr is ermine. Auspicio
hodie optumo exivi foras, mustela murem abstulit praeter pedes,
Plant. Stich. iii. 2, 6. A legend of the mustela in Marie 1, 474.
p. 1129.] "OpvL<i came to mean any auspicium, whether of
birds or not, Aristoph. Birds 719 — 721. A bird-gazer oIcovl(tt7]<;,
II. 2, 858; 6pvcda<i <yvwvai,, Od. 1, 159; Siayvcbvai 7rT?jcret9 opvlOcov,
Pans. i. 34, 3 ; olwvcov au<pa et'Sco?, Od. 1, 202 ; 6pvL6a<i KpLvoiv,
Hes. Op. 826. ' Telemus Eui-ymides, quem nulla fefellerai ales,'
Ov. Met. 13, 770 ; nunc ave deceptus falsa 5, 147; Svi-oKoviaTof;,
Luc. Eunuch. 6. OHG. fogalrarta augurium, Jogalrarton
augariari, Graff 2, 536 ; fogilrartod auspicium, Gl. iSletst. 22, 3.
AS. fugel-liwdte augurium (Suppl. to 1107). Boh. hob, hoha,
divination by flight of birds ; hoba, kuba, falcon. Not every bird
is adapted for divination : 6pvi6e<i 8e re ttoXXoI vtt avya<; rjeXioio
(poiroia, ovSe re Travre? ivaLatfiot, Od. 2, 181 ; fugl frod'-hugadr,
Saem. 141"; parra, comix, picus, pi<ia are augurales, Aufrecht in
D. Zeitschr. 1, 280. Men watched the flight as well as the
1640 SUPERSTITION.
soug", Holtzm. InJ. sag. 2, 44; quae voces avium? quanti per
inane volatus ? Claud. 4 cons. Hon. 142 ; die ferte dero fogelo,
unde dero singenton rarta, unde die heilesoda dero in rilite fure
sih. Jliegentdn, N. Cap. 17; ir vogel in vil wol sane, Livl. 7240.
The Malays prophesy from the jlightsLnd cry of birds, Ausl. '57, p.
603-4, and war and husbandry are determined by them. Uf
einem tach (roof) stuont ein krd, si schrei vast ' ha ha ha ha, narre
bistu da ! ' fool that you are, V. d. Hagen's G. Abent. 2, 449 ; ez
hab ein swerziu krd gelogen (lied), MS. 2, 80* ; chant sinistre et
criard du corbeau, Villemarq. Bard. bret. 167. On the language
of ravens and crows, and on birds divided into castes like men,
see Monats-ber. d. acad. ^59, p. 158-9. Bulletin de Petersb. ^59,
p. 438. Auspicio, avi sinistra, Plant. Epid. ii. 2, 2 ; qua ego
hunc amorem mihi esse avi dicam datum ? Plant. Cas. iii. 4, 26 ;
dira avis, Sueton. Claud. 22. Pulcherrimum augurium, octo
a(]uilae i^etere silvas et intrare visae (signif. 8 legions), Tac. Ann.
2, 17; a Servian song addresses the high-soaring far-seeing'
eagles, Vuk 1, 43 no. 70 (Wesely p. 64). Fata notant, stellaeque
vocant aviiimqne volatus, totius et subito malleus orbis ero,
Richerius 4, 9. Bohmer's Font. 3, 51. Luther says somewhere:
If thou see a little bird, pull off thy hat, and wish him joy,
Schuppius 1121; ichn' weiz waz vogels kegyi in v log, J eroschia
132'=.
p. 1 131.] A flight to your right is lucky, to your left unlucky,
GDS. 982 seq. Parra dextera, comix dextra,picus sinister, Grotef.
Inscr. Umbr. 6, 5. 7.
Tvvq S' olwvolaL ravviTTepvyeaai, /ceXeuet?
ireiOeadaL, rcov otjtl fj.€Tarpe7ro/j,' 01^8' oXeyL^io,
>' » > \ ^ J» " )' V ITT - 1 17-7 >- /
etT eTTi oe^t icoctl irpo^ rioi r HeKiov re,
etV eV dpicTTepa roiye ttotI ^ocpov rjepoevTa, II. 12,237.
The Greeks often mention the eagle:
eVeTTTaTo Se^to? (right hand) 6pvi<i,
aieTd (eagle) dpyrjv \r)va (pepwv ovv^ecrai TreXfopov
7j/j.epov i^ au\)]<i. Od. 15, 160.
avTcip 6 Tolcnv dpicrrepo'^ (left hand) rfKvOev opvt*;,
aieTO? v-^iireTTi'q, e;^e he rpi'ipwva rrreXeiav. Od. 20, 242.
To5 8' aleTco (two eagles) evpvoira Zev<i
SUPERSTITION. 1G41
vyjroOev €K Kopv<^r)<i opeo^ 7Tpo€T]K€ Trereadai. Od. 2, J46 •
and theu : 8e^tu> (right hand) rji^av 8id t oUia, k.t.X, 154.
Again, the liaivh :
eVeTTTaTo Se^to? opvi'i,
K('pKo<i (hawk), ^AiroXXcovo'i rw^uii d'yyeXo'i, ev Be iroheaai,
rOCke TreXeiav e^cov, Kara. 8e irrepd -)(^evev epa^e
fieaarjyijt; vrjo^; re Kal avrov TifkepLd-^oLO. Od. 15, 528.
Tlie flight of the mouse-hawk is carefully scanned by the Kal-
nmks, Klemm 3, 202. We read of Be^i6<; ipoyBio^; (heron) in
Hipponax, Fragm. 50, of Se^ii] aLTjj] (woodpecker), Fragm. 62 ;
ardeolae (herons), altero oculo carentes, optimi augurii, Pliny 11
37. 52. Hrafn fl^gr aiistan af hu mei"Si (tree), ok eptir honora
or?i i sinni ; peim gef ek erni (to that eagle) efstum braSir, sa
niun a blo^i bergja minu, Hervar. cap. 5 ; hrafn qva^ at hrafni,
sat a hara merSi, Soera. 149'\ Similarly : )?a qva'S ]7at Jcrdka
(crow), sat qvisti a (on bough), Ssem. lOG** ; comix avis divina
imbrium imminentium, Hor. Od. iii. 27, 10. Herm. Gottesd. alt,
§ 58 ; rostro recurvo turpis, et infernis tenebris obscurior alas,
auspiciuni veteri sedit fer ale sepulcro, Claud, in Eutrop. 2, 230;
nuper Tarpeio quae sedit cuhnine cornix, ' est bene ' non potuit
dicere, dixit ' erit,' Suet. Domit. 23. Martens vogelken, Fir-
menicli ], 139. 140;" Sunte Maartens veugelfje zat al op een
heuveltje met zijn rood rood rokje, Halbertsma^s Tongvallen p.
45 ; Engl, martin, hii-undo minor, Nemn. p. 1 64 ; Fr. martinet,
le petit martinet. There was a society of Martins-vogel in Swabia
in 1367, Landau's Ri'tter-ges. p. 15.* Dos vogerl aum tannabam
(fir) stetd auf oanm fuss, hat a zetterl im schnaberl, von meinm
dearndel (girl) ann gruss, Seidl Aimer 1, 24. The chdtaka drinks
nothing but rain, catching the drops as he flies ; he brings luck
when he flies on your left, whereas most birds signify good on the
right, Max Miill. Meghaduta, p. 59.
p. 1132.] 'H alrTrj (a pecker) Kal et rt tolovtov opveov Se^td
77po? epwra'i (palveTai. Eyco fjuev, S) AevKLirire, Be^irj acTTT} !
Didymus apud schol. Aristoph. Av. 704 ; Trero/J^eadd re yap Kal
TolcTLv epcoai axjveap.ev, A v. 704, conf. Meineke's Choliarabi p,
122-3. Fies en nomhre impair, signe de malheur, Bosquet 219.
* neue hant, Vindlor in Hpt 9, 79 ; uf die alteii hant zierlich geinacht, Gotz v.
Berlich. ed. Zopfl p. 14 ; kiinigin bin ich der newen hand, J. v. Morsbeim, beginn.
1642 SUPERSTITION.
On the starling's flight, Ettn. Maulaffe 704. Alban, espece
d'oiseau de proie, prob. de vautour, Fauriel's Albig. p. 664.
The heathen Arabs bef. Mahomet : one who has gone out turns
back immed. on seeing a raven. Yet it is a good sign if a pair
of ravens, messand and messauda (m. and f . for lucky) cross one's
path in equal flight; else a croaking raven is called the bird of
parting, bee. he foretells a separation. There is a bird whose cry,
heard from the right, brings blessing to a house : it is called
sakuni, saknnta, afterw. kapnyala, Kuhn on Vrihaddevata p. 117.
p. 1133.] The over-flight of some birds is significant :
Zwoa schnee-weissi tduherli (dovelings)
sant ubawdrts g'flogn,
und hiaz hat mich mein dearndl (girl)
schon wieda bitrogn (fooled me again). Seidl Aimer 34.
Pigeons also fan the king while he dines, Athen. 2, 487.
Again :
Ob im vant er einen am (eagle),
des schoene was seltsaene ;
er was im, in waene (I ween),
gesant von Gote ze geraache (comfort) :
mit einem vetache (wing)
treip er im den luft dar (fanned the air),
mit dem andern er im schate bar. Servat. 1330.
Albert. Magn. De falcon, c. 4 : * Ego enim^jam vidi qui sine
ligaturis intrabant et exibaut, et nobis comedentibus super
raensam veniebant, in radio solis se extendentes coram nobis, quasi
blandirentur nobis.^ While Marcian sleeps, an eagle flies above
him, giving shade, Procop. 1, 326. A shading peacock's tail is
worn by ladies, Vilk. saga c. 213 and Vuk 4, 10; a, peacock fan,
Claud, in Eutr. 1, 109; pfaeivine huote, Koloc^. 184 [on 'peacock
hats from England,' see Hehn's Plants and Anim., Lond. '85].
With ominnis hegri connect 'iwer iegeslichen hat diu Jieher
(OHG. hehara) an geschriet ime walde,' the jay has cried a spell
over you all, Wh. 407, 11.
p. 1 134.] A sihle singing on your right brings luck, Biittn.
Lett. lied. pp. 248. 266. "The sight of the first wagtail is signifi-
cant, Klemm 2, 329, and to Kalmuks that of the snake 3, 202-3.
SUPERSTITION. 1643
The neighing of horses, sneezing of cats, howling of dogs, each
is an omen : dir het diu hatze niht genorn, Helbl. 1, 1392 (Suppl.
to 1115) ; on the howling of dogs, see Capitolinns in Maxim, juii.
c. 5. Pausan. iv. 13, 1.
p. 1136.] Leo in Thiir. mitth. iv. 2, 98 connects the Goth.
hrdiva-dnbo with divan and daubs, deaf [Hehn's Plants and
Anim. 258]. 'Bubo habet nomen a voce sua, et raoratur in
cavernis petrosis vel muris antiquis, et differt a noctua solum in
magnitudine, quia est major ea, et bubo dicitur letalis vel mor-
talls, quia viortem annuntiat, uude dicunt quidam naturales, quod
sit animal habens dilectionem naturalem ad hominem, et prop-
terea ponit se supra vestigium hominis, et post mortem festinat
ad amandum cadaver, et dicunt aliqui quod generetur ex medulla
spiuae in dorso hominis,' Stephau's Stofl. 118.
Ter omen
funereus bubo letali carmine fecit. Ov. Met. 10, 453.
Tectoque profanus
incubuit biiho, thalamique in culmine sedit, G, 431.
Infausto bubone, Claud, in Eutr. 2, 407; a bubo prophesies to
Agrippa, Joseph. 18, 6. 19, 8 (Horkel p. 494) ; bubo, cartae funebrin
lator, Marbod's Carm. 1577. Hipponax in Meineke's Choliambi
p. 112 calls its KpijT) (screeching) veKpdv ayyeXo'; re kul Kypv^.
As the Lett. uJqns, hoopoo, is a bird of ill-omen, our Iruwe (bubo)
heralds a speedy death in the Herod story, Pass. 157, 51 — 72.
159, 7G — 83; der leidic huwaere, der naht-huiver, Albrecht's
Ovid 177^. 345^; truric als ein nnflaetec hnwe, Renn. 17993.
The screech-owl, hauz or kduzlein, cries : ' Come along, come
along ! ' that's twice the death-bird has called to me, Kehrein's
Nassau 41 [To Russian children the owl cries shubii, (I'll have
your) fur-coat]. The same kind of thing is the scvAvut on tlie
tree, Maerl. 2, 323.' 348 and the voglein hreide-weiss (chalk-
white), Musasus 5, 28. The word klag-rnutter reminds of
Berhta, of the white lady, the fylgja and the banshee, bansighe
(pp. 279. 280). On the Wendish wailer, God's little chair, see
Wend, volksl. 2, 269"'. Somm. p. 1G9. A death is foretold by
Ma poule qui chante en coq,' Bosq. 219. Other omens of death
are : When the dead in churches are seen or heard at night
by the living, it bodes a new event to these, esp. death : quando-
1644 SUPERSTITION.
cunque a viventibus Laec audiantur vel videntur, novum aliqnid
signat, Pertz 5, 738. The same if you hear a grunting or sawing
at night 5, 738-9 ; conf. deatliwatch, next paragr.
p. 1136.] The wood-worm we call todten-uhr is termes pulsa-
torius, the Engl, deatlnvatch scarabseus galeatus pulsator. Hone's
Yrbk 823 ; ich hor ein wiirralin hlopfen, Garg. 278^; the death-
smith who tliumps in window frames and walls, Gellert 3, 148.
Finn. ;/iwii and .■!>'ei»a.ra?//io, wall-smith; conf. the tapping home-
sprites.
p. 1136.] Swarms of bees betoken a fire : molitasque exatnen
apes passim que crematas, perbacchata domos nullis incendia
causis, Claud. B, Get, 241. Bees that fasten on you, Aelian's
Var, 12, 40. Pliny 8, 42; bee-swarms and spiders, Botticher's
Hell. temp. 127 ; ea hora tantae aranearum telae in medio populi
ceciderunt, ut omnes mirarentur ; ac per hoc significatutn est, quod
snrdes hereticae pravitatis depulsae sint, Paul. diac. 6, 4. A
flight of small birds, a shoal of salmon, are a sign of guests, '
Justinger 271. 379. The alder-beetle flying south is lucky, north
unlucky, Kalewipoeg, note on 2, 218.
p. 1137.] Other omens of death are bloody weapons, a rusting
hnife, KM. no. 60; but q\&o jiowers, Altd. w. 2, 187. Hpt 3,
364. Corpse-candles, mists in churchyards, prefigure a dead
body, Hone's Daybk 2, 1019; an expiring lamp is a sign of
death, Altd. w. 2, 186 (weather also was foretold by dicinatio ex
lucernis, Apuleius ed. Ruhnk. lib. 2, p. 116). Elmo's fire, Sant-
elmo, blawe liechter, Staden's Reise p. 102 ^ uf dem maste dar
enboben [enhoben?] ein vackeln-licht so schone quam, Marienleg.
p. 87. A crackling flame may denote a blessing :
Et succensa sacris crepitet bene laureafiammis,
omine quo felix et sacer annus erit. TibuU. ii. 5, 82.
So to Kalmuks the fizzing of meat when roasting, and the self-
h'qhting of an extinguished fire, Klemm 3, 203; retulerunt qui-
dam de ipso (abbate Sangallensi) agonizante, quod audierant
voces plangentium et bidlitiouem caldariorum (yr 1220).
The room-door opens of itself when there is a death, Lucae
260-9. When a board or shelf tips over, it is called death-fall,
Bair. kinderlehre 23. ON. fall er farar heill ; in lapsii faustutn
orainatns eventum, Saxo Gr. 73. On the other hand, stumbling,
SUPERSTITION. KUo
tlie foot catcliiug, is of ill-omen in Enrip. Heracl. 72G seq. ; ter
pedis offensi signo est revocata, Ov. Met. 10, 452 ; sed, ub fieri
assolet, ainlstro pecle profectura me spes compendii frustrata est,
Apuleius p. m. 80. Getting- up too early, wrongly, is fatal : si
waren ze vruo des morgens nf-geiitan, die muosten da daz leben
Ian (lose), Livl. 1255; saraelich ze vruo hate des morgens nf-
f/estdn, der muoste da ze pfande Ian den lip 3859.
p. 1137.] The notion that several eurs on one xtalk signify
peace, is apparently derived fr. the Bible, Gen. 41, 22; a stalk
■with 15 ears, Weller's Anm. 1, 221. A double ear is Lett.
yummis, dim. yummite, Biittner 2818. Good hap or ill is fore-
seen by tying together two ears of standing corn, and seeing
which will shoot up higher, Dybeck ^45, p. 52. Pilgrimages to
Our Lady of the Three Ears, Keisersb. Brosaral. 56^.
p. 1138.] Things found are esp. operative for good or harm,
e.g. four-cornered, four-leaved clover, Simplic. 1, 334. L. Sax.
sagen no. 190; a whole grain in the loaf, Serenus samon. 935.
Things inherited, Miillenh. no. 315; begged. Wolf's Ndrl. sag.
p. 414; ivorn (pp. 602-3. 1093) ; rings made of gihJjet irons, Luc.
Philops. 17. 24; fingers of a babe unhorii (p. 1073n.).
p. 1139.] Goth, dagavi vitdijy = d[es observate, Gal. 4, 10.
'Hfiepa [xekaLva, /j,)] KaOapd, aTro(^pd<i (fr. (ppd^o)), see Lucian's
Pseudologista (?) irepl tPj^ (l7ro(f)pd8o<i), conf. ed. Bip. 8, 434; so
diro^pdhe^i irvXat, Porta Scelerata 8, 58. Dies fastus, nefastus,
nefandus, nefarius, infandus, per quern nefas fari praetorem ;
dies inauspicatus, ater. Henry IV. died on a Tuesday, die
Martis, qua etiam cuncta sua praelia, paganico nimirum auspicio,
perpetrare consuevit, Pertz 8, 240. Napoleon avoided Fridays,
Wieselgr. 473. AS. nellaS lieora |nng wanian on Monandceg for
anginue )>8ere wucan, AS. horn. 100.
p. 1140n.] With Wisantgang conf. Wisantes-steiga, Wisantos
wane (Neugart). Should we read Wolf-bizo (-bit), or Wolf-lnzo
(-biter), like baren-beisser, buUen-beisser (-dog) ? Cattle killed
or bitten by ivolves, are wholesome fare, Spiunr. evang., Friday 9.
Gr. \vK6/3p(OTo<;, and Plutarch discusses 'wliy wolf-eaten mutton is
sweetei%' Symp. 2, 9. Wvlfleip Graff 1, 850 ; Wolfleibsch, Kopp's
Gesch. d. Eidgen. 2, 557; Wulflevinge, Gosl. berggesetze p. 339 ;
Ulricus dictus Woljieipsch, der Woljieipscho, Ch. yrs 1260 — 65.
Neugart nos. 972. 981. 990-5 ; Inpi praeda, Marcellus no. 53.
VOL. IV. B 15
1646 SUPERSTITION.
p. 1141.] Javenes . . . inissurum se esse, in quas Jii de-
disseut augariis sedes, ostendit, Livy 5, 34. The Hirpini were
led by the wolf, hirpus, the Picentini by the packer, picus, the
Opici by the hull, ops ? Wackern. in Hpt 2, 559. Mommsen's
Rom. gesch. 1, 7G. Bull and sow as guides, Klausen's Aen.
1107 ; cows indicate where a church is to be built, Wieselgr. 408 ;
)iiilcJi-cows show the site of the future church, a bkick hall that
of the castle, Miillenh. p. 112-3; a heifer leads Cadmus to the
spot where he is to settle [two milch-kine bring the ark, 1 Sam.
6, 7]. The Franks are shown their way by the Rune, Guitecl.
2, 35 ; a luhite hart walks before them as God^s messenger, Ogier
1, 12; and a Westphal. family-name Reasford (Deeds in Moser)
points to a similar event. A Delaware climbed through the
mouth of an underground lake into daylight, killed a stag and
took it home, then the whole tribe moved to the sunny land,
Klemm 2, 159. A horse points out the place for a church, Miillenh.
p. 111-2. Mules show where the convent of Maulbronn in the
Black Forest is to be founded. A hare guides. Pans. iii. 22, 9.
Ravens are indicators, Miillenh. p. 113; the three in the
Icelandic narrative, flying off one after another, strongly remind
us of Noah. The dove guides, Hrosvifcha Gandesh, 253. 261 — 6.
A vision reveals that a bird sitting on the top of the hill will fly
up, and must be followed : it flies on before, then alights, and
pecks the ground on the spot where stones may be quarried to
build the church with, Pertz 6, 310; doves guide Aeneas to the
golden bough, Aen. 6, 191 — 211. The larh, fans. iv. 34, 5; the
clucking lien at Bremen, Brem. sag. no. 1 ; the heathcoch rising,
Schiireu's Chron. p. 3 ; fribolum de ansere quasi dominam suam
deducente, Pertz 8, 215 yr 1096, conf. Raumer's First Crus. 1, 69.
p. 1144.] In a dike threatened by the sea a child is buried
alive, Miillenh. no. 331. Thiele in Dantnarks folkes. 2, 6'6.
Honsdam in Flanders, V. d. Bergh 261 (Kl. schr. 2, 73). Fair
weather was obtained by walling up a peck of barley and a bowl
of water, Rocken-philos. 6, 88. A Konigsberg story tells how
they took a fallen woman's child, a year and a half old, set it
down in a hollow stone, with a slice of bread-and-butter in each
hand, and then walled it in, leaving only an opening at the top ;
in the morning the child was gone, but after that the building
of the wall went on unhindei"ed, N. Preuss. prov. bl. 465. At a
SUPEESTITION. 1647
place called the Nine-ways, as many boys and girls were buried
alive by the Persians, Herod. 7, 114. Vortigern's tower keeps
falling down : ye shall -wet the foundation-stone with the blood of
a boy born of woman without man, Merlin 1, 67. 72-5; under it
lie two dragons, 1, 91 ; conf. Thib. de Navarre 2, 160. Like the
girl inclosed in Copenhagen wall is the child who is set before a
table with apples, and kept shut up in the cave for a year,
Miillenh. p. 354. It is an oft-recurring feature, that what is
built in the day is pulled down in the night, as in the Bamberg
legend of the cathedral toads. Bait. stud. 10, 32-4. Hanusch 186.
Miillenh. pp. 112-3. 128. 177. 542; troll ned-refvo ora niitterne
hvad som byggdes om dagen, Wieselgr. p. 408 ; a wall is torn
down 15 times, Somm. p. 9 ; much the same is told of the tower
at Enger, Redeker^s Sagen p. 41. 'Tradition says, that as fast
as the workmen built it up by day, it would at nigld be carried
off by invisible hands, and placed on the spot where it now
stands' (a Devonshire leg.), Chambers's Pop. rhymes 14^. Con-
versely, a wall broken down by day grows again overnight,
Miillenh. p. 349 ; conf. the tree that is cut down, and sprouts
again (p. 960).
p. 1145.] 0. SI. s"n", Serv. san, E,uss. son, Pol. Boh. nen,
Lith. sapnns, dream. Lith. iiiegns, Lett, meegs, Pruss. maiggus,
somnus, Russ. migdti, wink. ON. dxir levis somnus, nubes
somni; hofugr blundr, sopor. Seem. 93"; er ]?er svejh hofugt ?
Laxd. 120. ' Troume sint triige' says the pi'overb in the Hatz-
lerin 126-7; traum trug, Frankl. 21. 46. OHG. troum-sceido,
-sceidari, -interpreter, lit. divider, Graff 6, 439 ; conf. v-rroKpl-
vaa-Qau. Od. 19, 535. 555; iafnan dreymir fyrir ve^rura, Vols,
saga c. 25, and dreams are still made to refer to rain. AS.
swefen-racu, -interpretation, swefeii-raccere, -expounder. Slav.
gaddti, guess, somnia conjicere; Swed. ^'^.s-so- drommen ; 'elvens
aldste datter ' is to guess the dream, DV. 3, 4 ; nu hefi ek Jygddan
draum j^inn, Gunnl. s. ormst. c. 2; den troum betiuten = dientei\,
MS. 2, 115^. Griesh. 1, 98; onfhinden, untie. Rose 6134; con-
iectiira, Plant. Rud. iii. 1, 20. Cure. ii. 1, 31.
p. 1146.] A dream comes out, appears; rann up en sutnu,
Sv. vis. 1, 299; wie der troum wolte uzgeii, Griesh. 2, 133;
der traum ist aus, Ayrer 177'^. Fichard's Frankf. arch. 1, 130.
There is a gate of dreams, Hpt 2, 535 ; eV ovecpeirjai TrvXrjai,
1648
SUPERSTITION.
Od. 4, 809 ; ev 7rvXai<; ovei.pelat'^, Babr. 30, 8 ; conf. the myth in
Od. 19, 562 — 9. A dream-vision, 6'^l<^, comes repeatedly and
flies away, Herod. 7, 12. 14-5. 17-8-9. A dream appears,
Griesh. 1, 98. Flore 1102; erscheme mir'z ze guote, Reinh. 73;
hence ' einen troum er gesach,' Ksrchr. 5473^ troum irseheri 2921.
AS. hine gemette, there met him, he dreamt, Csedm. 223, 20;
yemeted wear's 225, 21 ; assistU capiti, Claud. De b. Gildon. 329u.
'Der troum ergienc/ came about, Ksrchr. 611 ; 'din troum
irge dir ze heile ! ' turn out well, 1373; we say 'comes true.'
OvK ovap, cOOC vvap, not dream, but truth, Od. 19, 547. 20, 90 ;
virap i^ ovelpov, Pindar; iwer troum wil sich enden, Flore 1117.
A dream is a messenger of God : sagde im an svefne, slapandium
an naht, hodo Drohtmes, Heliand 21, 12. Dreams are heavy and
light : stllrke dromme, DV. 3, 3 ; ' ob iu nu ringer getroumet,'
milder, better, Ben. 438. A beautiful dream is weidenliche, feast-
ing the eye, Ls. 1, 131 ; muowent uns troume ? Ksrchr. 2948.
Dreams of birds are esp. frequent : mir (Uote) ist getroumet
liinte (last night), wie allez daz gefilgele in disme lande waere tot,
Nib. 1449, 3. Vilk. c. 336; mir troumte hinte in dirre naht,
zwen faUcen vlugen mir uf die hant, Morolt 2876; a dream of a
raven and an eagle, Orendel Ettm. p. 92, and the like in Gunnl.
s. ormst. c. 2. Fornald. sog. 1, 420. Penelope dreams of an
eagle killing her pet geese, Od. 19, 636 ; conf. Aesch. Persse 205.
Darzuo miieze im von eiern (of eggs) sin getroumet, i.e. bad
dreams, MS. 2, 152''; swer sich zuo lange wolde sumen, deme
muoste von eiern troumen, Tiirl. Wh. 87^•» Dreams of hear
and hoar hunting, Tit. 2877-8 ; of a hoar, Krone 12157, a dragon,
E,ab. 123-4. Dreaming of heasts may be traced to Guardian-
spirits and Transmigration, says F. Magn., Edda-1. 4, 146.
Dreams of a tree growing up, Ruodl. 16, 90, of a shipwreck. Krone
12225, a hurning house, Lachm. Ndrrhein. ged. \8-9, a bridge,
KI. schr. 3, 414, a tooth falling out, Keisersb. Bros. 48*; mir'st
getroumet ah der guoten, MS. 2, 115*.
p. 1147.] 'Der Ur-houm. habet tia natura, ube sin ast (if a
branch of it) iif'en slafenten man geleget wirt, taz imo war
troumet,' he dreameth true, N. Cap. 13. The dream 'under a
tree ' in Mar. 155, 21 may be for rhyme's sake alone : 'als einem
man der da gelit, begrifen mit swarem troume, slafend unter
einem bourne,'' conf troum, bourn, Wigah 5808. A dream in a
SICKNESSES. 1649
jnystye comes true, Fornra. s. 10, 169. The first dream in a new
house is important, Giiother (340. Night is descr. as svefn-
gaman, draum-niorun, Seem. 51". Dreams before the dawn are
true : Lenore starts up at dawn fr. heavy dreams ; ' ir getroumde '
at ' tage-rdt,' after ' han-krat/ En. 5234; Hroumen gein dem
tage,' towards day. Bit. 9630 ; 'in the morning hour, that is called
the time of golden sleep/ Fastn. sp. 1302; mir troumde ndch
mitternacht, wie mir der dume swaere (that my thumb festered),
und der nagel abe waere, Eracl. 3712 ; conf. ivapye<i oveipov
vvKTo^ a/jLoX^M, Od. 4, 841. Lilia dreams on her wedding-nigJtt,
Gesta reg. Francor. in Mone's Anz. 4, 15 ; der erste traum treugt
nit, er pflegt wol wahr zu werden, C. Brehmen's Gedichte J 1''. .
p. 1147.] On dreaming of a treasure on the bridge, see Kl.
schr. 3, 414 seq. One is ivaked. out of a dream by cry of dismal
crow, Walth. 95, 1, by the crowing cock, the calling servant, Ls.
1, 149. Do taget ez, und muos ich wachen, Walth. 75, 24: ende
ic ontspranc, ende doe wart dach. Hose 14224; and with that I
woke, Agricola 624, and after that it dawned 625 ; do krate der
han, ez was tac, Altsw. 67, 3. To speak out of a dream : ich en-
sprich ez niht mz eime troume, Parz. 782, 13 ; ir redet uz eime
troume, Reinh. p. 202. He fought (in a dream), Lachm. Ndrrh.
ged. p. 18-9.
CHAPTER XXXVI.
SICKNESSES.
p. 1150.] Apollo is called taTp6-/j,avrL<;, Aesch. Eumen. 62 ;
Apollo Grannus was invoked by the sick, Stalin 1, 67. 112.
Wise leeches were Kasiapa, Holtzm. 3, 164-5; lapis lasides,
Aen. 12, 391 ; Meges, MeyT/?, Forcell. sub v.; Vianoecht, Keller on
Irish MSS. p. 93. The Greeks venerated the Scythian Toxaris
after his death as ^eyo? larpo';, Lucian's Scytha 2 ; Za/u,6\^c8o<;
iarpoi, Plato's Charmides p. 156. The grey smith appears to the
sick man in his sleep, and with his pincers pulls the nails and
spear out of his hand, foot and side, Hpt's Ztschr. 1, 103. An
angel reveals the remedy in a dream, Engelh. 5979. 5436; an
angel visits the sleeper, and gives a willow-bough to stop the
murrain, MuUenh. 238. Saints heal (p. 1163 end ; Pref. xxxviii.)
1650 SICKNESSES.
GDS. 149. Women are often skilled in leeclicraft : Angitia
instructs in herbs and healing, Klausen 1039. As Wate became
a leech through a wildes wip, a herbalist traces his art up to
' madame Trote de 8alerne, qui fait cuevre-chief de ses oreilles,
et li sorciz li penden a chaaines dargent par desus les epaules ';
she sends her men to all countries in search of herbs, 'en la
forest d^Ardanne por ocirre les bestes sauvages, et por traire les
oignemenz/ Rutebeuf 1, 256 (Another herbman calls himself
hunter of Arden-wood 1, 470) . ' Unde communiter Trotida
vocata est, quasi magistra operis ; cum enim quaedam puella
debens incidi propter hujusmodi ventositatem, quasi ex ruptura
laborasset, cum earn vidisset Trotida, admirata fuit, etc.'' Medici
antiqui (Venet. 1547) 75"; she is named in Chaucer's C.T. 6259.
Ace. to Jocher she was a physician of Salerno, but the book De
morbis mulierum was written by a doctor who used her name.
Othinus puts on female disguise, calls himself Vecha, and
passes for a she-doctor, Saxo Gram. ed. M. 128; conf. AS. iviece,
saga (p. 1033). Three nymphs prepare a healing strengthening
food for Balder, Saxo Gr. ed. M. 123 (vigoris epulum 194).
Queen Erha is a leech, Vilk. saga c. 277 ; and Grescentia is en-
dowed with healing power (p. 1152). The tneerfrati in the Abor,
like the Scotch mermaid, gathers the healing herb on a mountain,
Hpt. 5, 8. Fdmurgdn knows herbs, makes plasters and salves,
Er. 5212. 7226. Iw. 3424. There was a leech named Morgan
tud, says L. Guest 3, 163; but that is the name of a healing plant
3, 164; conf. Ben. note to Iw. 3424. Isot, diu kiinegin von
Irlande, diu erkennet maneger hande wurze u. aller kriiite kraft
u. arzatliche meisterchaft, Trist. 175, 32. The wasser-jungfer
knows healing herbs, Firmenich 1, 23 ; a rtieer-iveih gives help in
childbed, Miillenh. p. 340. En gumma sade, hon kiinde val de
gamles skrack, men trodde dem ej ; hon viste huru man kunde fa
hjelp af dem, men att det var syndigt, Fries's Udfl. 1, 108. The
wildefrdulein knows the root that will heal a wound, Ecke 1 73 —
5. At Staff'elbach the wood-'iaaidens came out of the wood, and
cried to the people : ' esst biraellen und baldrian, so geht euch
die pest nicht an '; therefore at harvest a bunch is left standing
for the wood-mannikin. -The vila of the woods is a liekaritza,
and demands a heavy fee, she is angry if you refuse, and poisons
you, Vuk no. 321 ; conf, 2, 50 and the pere-jungfer with her
SICKNESSES. 1G51
healing fountain, Alsatia '55, p. 216 (a place in Tliuringia was
called 'in siiezer heilinge,' Graff 4, 867). The name of the
Norse Elr reminds one of ^Ipo<;,''Ipo<; Zilpo^ [so called because
he carried messages], Od. 18, 6. 7. 7o, and of 'I/jt? the divine
messenger. To Hyfja-herg corresponds the. Finn, Kipii-mak\,
Kijyu-vaori, 7u)9?t-haria, mount of pain. Women heal, they
bind up wounds, Roquefort on Marie 2, 198 — 202; frowen die
die tiefen wunden ir liebeu vriunden buuden, Servat. 1779;
do senten (segenten, blessed) im die wunden die frouwen al ze
hant, Rosen-g. 1997 ; dede si sine wonden wel besien ere jong-
frouwen, diere vroet ane was. Lane. 22651 ; a virgin knows ' der
crude cracht/ power of herbs 11999; a ivoman gives a magic
salve, Ecke 155-6. Herdsmen, shepherds can heal men, for they
are expert in treating cattle, Varro RR. 2, 1. When a patient
dies, his doctors are killed, Crreg. Tur. 5, 35.
p. 1152.] A physician was in Fris. called letze ; ON. likna ok
laeJcna = \emre et mederi, Saem. 286*; Gael, liagh, svhence Leo
in Malb. Gl. 1, viii. derives all the others ; Scot, lighiclie, physi-
cian ; OHG. Idchituom, medicine. AS. from, medicus, Matth. 9,
12; conf. OH-G./rnmi thaz wib, heal the woman, 0. iii. 10, 19,
thia fruma neman 14, 50, fruma firstelan 14, 39. OHG. gnlco,
chirurgus, Graff 4, 313; Fris. greva, Richth. 786. MHG. ?yi.s-e
man, V, d. Hagen's Ges. Abent. 2, 121. On our arzt, arznei,
see Graff 1, 477; arzenare, N. Boeth. 217; arsa^ey-e, medicos.
Lane. 42631, ersatre von wonden 1988; arzatinne, Trist. 33, 38
(what is diet-arzt, Garg. 72'' ?) ; arza-die, Ksrchr. 7483-93 ;
erzenie, Wh. 60, 23. Leo in Malb. Gl. 2, 38 derives OHG.
Inppi from Gael, luibh, herba ; si machent uz krut ein gestiippe
(pulverem), daz ist guot ze der lilppe, Hatzl. 217": Swed. lofja,
liika; lofjor, medicamenta ; lofjerska, vis qvinna, Almqv. 390;
hihlerin, venefica, Mone 7, 424. Diu zouuerlicha hunt, herbi-
potens manus, N. Boeth. 197 ; diu chriuter unde diu gift-hant der
Circe 198; hant-gift, Mone 7, 423-4. Tit. 4518; so gloubent
eteliche an boese hantgift. Berth. 58; der Saelden k., Silv. 534;
edel h. geben, Troj. 11188 ; sure h. 25043 ; dats goede hanfgifte.
Rein. 6906; elsewhere hanfglft is strena, etrenne; leidiu /(., Troj.
12334. The Lex Salica 19 says: si quis alteri herbas dederit
bibere, ut raoriatur. The sense of ' poison ' is evolved out of
each of these three words, from herba (lubi?), from dare (gift),
1652 SICKNESSES.
from hibere (potio) ; for pocio^ liter, a driuk^ lias become the
Fr. poison; conf. 'a enlierher (to poison) m'aprist jadis une
Juise,' Berte p. 103. Ducange sub v. inlierhare. A berbman
or quack was called in Bavaria wald-liansl, wald-mann, Schm. 4,
G3-4; tvurzler umb Bingeu^ Garg. 172'', hrautnirer 188'', teufels-
geritteue ivurzel-telheriii, abgeribene hraxd-graserin 189% alraun-
delberin 104^. ' Siviss ivomen get tlieir 100 Jterhs on Donnersherg
in the Palatinate, said they were stronger there than in Swiss-
land,^ Eliz. of Orleans p. 283 ; icli waiz ain mairin, diu vil mit
(lem kraut wiirkt, Megenb. 386, 32. Old wives pick Jierhs on
John's day betw. 12 and 1, for then only have they power ; with
the stroke of 1 it is gone ; they grow on Pilgerberg alone,
Miillenh. p. 222. Krut ternpern, Hartm. biichl. 1, 1307, Troj.
10635; ein temperie als wir gemiscliet nemeu, Wh. 420, 2 ; lul't
iempern u. miscJien, MS. 1, 87^. Another verb is OHG. IocIloh,
prop, mulcere, fovere : ir eigut siuchi gllohot, 0. v. 20, 76; conf.
Idofiai, laLvco, fovere, orig. said of wounds.
p. 1152.] Our kropf (goitre?) is called king's evil, because it
was cured by the king's touch ; ' those who have it, on drinldng
trom the Count of Habsburg's hand, are made whole,' Reber's
Hemmerlin p. 240. Schimpf u. E. 1, 27. It seems a godfather
could cure his godchild of some diseases: ' godfather and foal's
tooth in urgent cases are too weak' (p. 6o8 n.). Among
American Indians the knowledge of healing herbs descends from
father to son, Klemm 2, 169; the family of Diokles can cure
disease and disablement, Paus. iv. 30, 2. Health is regained by
touching the Jiem, also by magic song : Serv. baijati, incantare
morbum, dolorem. To feel the pulse is in MHG. die ddern begn-
fen, MS. 2, 23''; conf. ein ddern, grifen, Reinh. 2018; si marhte
mit dem vinger sin dder-sldn (throbbing), Eracl. 3033; der hraft-
ddern slac, Barl. 188, 22.
p. 1153.] 'Nomina morborum vernacula ' in J. Fr. Low ab
Erlesfeld's Univ. medicina pract., Norimb. 1724. Sickness is
siuche, Uolr. 1038. 1109. En. 10833; MLG. suke ; MHG.
sieclduom, diu .s;(///, Fundgr. 2, 46; gesilhte, Warn. 2192; siech
von ungesiiJtte, Walth. 20, 4. Fragm. 46''; ersochte, Hpt 8, 167;
u)erlt-siech, En. 12908; die siechen u. die weicJien, G. schm. 494,
conf. ON. veikr, infirmus. veiki infirmitas, AS. wdc, Engl, iveak.
Sice ende ongedaen, Lane. 15338. Unmaliti, invaletudines, 0. iii.
SICKNESSES. 1G53
5j 2, iniiiKiJifi, iiifinni 0,5; OllG. nl mic ni tone, nun valet;
MHG. niht en-mac, aegrotel, Hagon's Ges. Ab. 8, 63 ; daz ich
me ne 7;iac, Ksrchr. 821 ; umjewalt, invaletudo, En. 10230-551;
Slav, ne-diig, morbus ; lioli. ne-mosh, Russ. ne-motch, iufirmitas.
Unvarndc, aeger, Tiirl. Wh. 60''. The contrary : wolvarnde
u. gesuut, Iw. 3430. OHG. hlsiuit, MHG. rjesunt, M. Neth.
gcsont (sound, well), hence unges^int, Poor Heinr. 375. Unganzt,
iufirmitas, 0. iii. 4, 34, gavz, iuteger, 2, 22. 32 ; M. Neth. gans,
whole, gansen, to heal, Maerl. 1, 313. 2, 359. Jesus p. 136;
genesen, and gansen side by side, Maerl. 1, 313. The grand word
for sanus is Goth. Itdlls, OHG. Jieil, ON. heill, OS. hel, AS. Jidl,
Engl, whole ; sanari is Goth, lidih visan, gahdllnan, while salvari
is Goth. OHG. gaiiisan, AS. genesan with Ace. (p. 1244 u.).
' Ghenesen ende hecomen,' Maerl. 3, 97 ; OHG. chumlg, infirmus,
chumida, morbus. M. Neth. evel, our ilhel [so, king's e;;;7]. AS.
adl ne yldo, Beow. 3469, from dd, fire, heat? (Suppl. to 1166
end) ; ddl o'Sbe iren 3692 ; ddl o"S'Se ecg 3523 ; ddlig, aeger.
Dan. uminden, iimdnen, an indefinite disease, Molb. Dial. lex.
p. 630, conf. ON. Smynd, monstrum, forma laesa. What means
' lagi dawalonti/ 0. iii. 2, 7, moriens ? (Grafi" 5, 346). Dole ich
diz gehende, Ksrchr. 12704 ; conf. ON. afhendi, tenesmus, Dan.
hindsel, constipation. More general are OHG. smcj'u^o = suero;
ouc-suero, maga-suero, Graff 6, 888. OHG. loewo, woe, pain;
mauegen iveit, vertreip, Servat. 1077. AS. ece, ache, tod'-ece.
AS. C0&, co&e, morbus, pestis ; hdn-co&a, m., Cod. Exon. 163, 23.
MHG. ' er lent,' he is laid up, Parz. 251, 16; die geJigrigen,
infirini, Mohr's Reg. Frauenb. nos. 328. 235 ; die suht ligen,
Hpt 4, 296. Gramm. 4, 620; mi legar bifong, Hel. 135, 12;
legar-fast 121, 16; hette-rise, ligerlinc, Griesh. 116. 124; bet-rise,
Urstende 123, 69. Servat. 3180 (is 'pet-ritto in the Strasb. spell
the same thing ?) ; an rese-hette ligen, St. Louis 90, 13 ; le gisant,
jacens, Lafont. 5, 12; conf. ^ so stiiende ich vf von dirre not, u.
waere iemer me gesunt, Walth. 54, 9. Peculiar is OllG. winneny
furere, laborai-e raorbo, gewinnen (the fever), conf. ON. vinna.
In Cassel they say aufstiitzig for ill : cin pferd aiifstutzig worden,
Cav. im irgarten 53.
p. 1154.] Sickness appears as a divine dispensation in vovao<i
Ai,6<i, Od. 9, 411 ; ir ware diu &w\\tgescehen, Euudgr. 2, 46. Sick-
ness seizes: dppaiaTo^ is infirmus; our an-gegriffen ; mich liut
1654 SICKNESSES.
ein siech-tage hegriffen, Diocl. 6016 ; in ergreif diu misel-suht,
Poor Heinr. 119; angriffen von einem boesen wind, von einem
teufels kind, Mone 6, 470; gesuhte hestet uns (tackles us), Hpt
1, 272; do begiinde ein suclie rctmen der vrowen, Pass. K. 425,
20; wcerc ingewSd, morbus iuvasit, Cod. Exon. 163, 29; him
feringa adl ingewod 158, 21. Our an/all (attack), morbus;
anveUig, infectious, Mone 8, 499. Goth. ' vas ana-hahaida brinnon
mikilai,' Luke 4, 38 ; da wolt' mich han ergrummen, icli %oeiz nihi
tvaz, Hngdietr. Fromra. 146 ; in stiez an einiu kelte, Fragm. 19^^ ;
in Mecklenbg, if a man is taken ill at harvest time, they say
' the harvest-goat has gestoszen (butted at) him ' ; den hete der
siechtuom so hegint (rhy. kint), Uoh-. 1523. The contrary:
den siechtuom uberwinden (win over), Wigal. 5991 ; unz der
siechtuom vom im fldch, Hpt 5, 278; diu suht entweich (ran
a.way) 8, 188. Iw. 3446; so muozeu dir intwichen dine suhte,
Ksrchr. 838; daz gesiiht begund in fiiehen, Ecke 176; diu suht
von \vae jioz, Diemer 325, 7. The vovaot approach men avro-
fiarot, and <rtyfj, iirel cpcovrjv i^elXeTo fxrjTcera Zev<;, Hes. 0pp.
102. MuhercLilae plures .... a daemoniis vexantur (yr 1075),
Pertz 5, 128. The witch cooks, brews diseases ; so does the
Finn. Kivutar (Suppl. to 1040); she is called ' kipia neito,'
Schroter 34, 'kipu tylto, kipulan nato,' Peterson 75, ' kipunen
eukko,^ Kalev. 25, 96. 179; worrying grey dogs howl around her.
Pet. 74; she wears gloves and shoes of pain, Kal. 25, 183-4. In
Lith. they say ' ligga oie sessu,' the sickness is, no sister, does not
spare.
p. 1155.] Fehris for fervebris, ferbris; Ga,e\. jiahhar ; MHG.
hiever, Freid. 74, 9. Dea Fehris, Aug. Civ. D. 2, 14. 3, 12. 25.
AS. cull j^earl, hat and heorogrim. Cod. Exon. 160, 30; ban-
cofa udle on-celed 159, 15; ddl me innan cele 166, 5; conf. Gael.
tea sack, febris, fr. teas, calor, fervor. Dei heizen fieber lascht er
do (he leashes them ?), Diem. 325, 5 ; sottar hriml, morbi aestus,
Egilss. 637. Hippocrates often has Trvp for irvpero-i : irapdevov
TTvp eXa/3e 3, 6 {jvvaiKa pljo'i eXa/Se 1, 5). The OHG. rito is
Norw. rid, Aasen 379''; are we to conn, it with ON. hrid', pro-
cella? Lye too, by the side of riderod', febris, gives hri&-ddl,
hrid"mg, febris, hriffian, fe"bricitare ; conf. ' in bestuont der minne
schnr,' Parz. 587, 13, and Hei-bort 12836 calls the minne an
elbisch viure : Riten winnanti, febre laborans, Graff 1, 876; rite
SICKNESSES. 1655
iouh fieher, Diut. 3, 45; der rlttige, febricitans, Griesh. 115; so
hat ir ere den riden, Hpt 1, 437. M. Neth. rede and redine,
Mone's Ndrl. lit. 335. Belg. mus. 10, 52; bevaen met enen rede,
Maori. 3, 188. 168. 237-8 ; viel in den r. 3, 269 ; quam mi an de
r. 3, 78 ; hadde enen groten r. 2, 79 ; gonase.n van den r., Hpt.
1, 104: den vierden ?-. (febr. quartan.), Franc. 2882. Nu rauze
der leide ride Fu]s.'dvde vellen ! Karlm. Lachm. 110; schiitte in
der rife ! Pass. 45, 32 ; habe den rideii u. die sulit umb dinen
hals ! Morolf715; das sie der jar -r it scliiit ! Garg. 242"; die
corts ridene ! Walew. 6164; conf. Gl. to Lekensp. p. 573; das
dich ge der sehutler an ! H. Sachs iii. 3^ 8'^ ; kam sie an der
frorer, Altd. bl. 1, 56 ; 'break the neck of the fever,^ Ettn. Unw.
d. 792. Fever rides a man, as poverty does, H. Sachs i. 3, 245*^.
In Boner's fable the rite is made a butterfly ( = alp, night-
mare), no doubt, that he may the better converse with the flea;
conf. Fastn. 36, 55. Keller's Erz. 330. Like Petrarch, H. Sachs
i. 483 has a dialogue betw. the zipperlein (gout) and the spider
(Kl. schr. 5, 400 seq.). The spell in Bodm. Rheing. alt. p. 710
speaks of ' 72 riten ' ; that in Mono 7, 421 of ' 77 ritten ' ; Kulda
132 of ' 99 fevers.' Other names for fever: M. Neth. Jworts,
febris, saghe, Rein. 391. AS. gedrif ; drif. MHG-. der hegir ?
Flore 1005; to die of a schlirige fever, Garg. 241% conf. sciilir,
ulcer 259% schlir-geschwur 236^. At Louvain fever is called quade
viester. OHG. it-slac, febr. recidiva, Graff 6, 773, it-slaht 111 ;
avar-sturz, relapse; conf. ' modica indsatua febre,' Greg. Tur. 2,
5. ' Winter und sumer' are a disease (cold and hot fits of ague
alternating?), St. Louis (Riickert) 59,28. 80, 21. Lat. quer-
quera, shivering fit. MHG. quartanie, febr. quart., MSH. 3,
178*^; A;ar^a?? ^e, Wartb. kr. str, 51. Gr. rjiriaXo^, Luc. Philops.
19. In O. Fr. they said trembler la fievre,' Meon 3, 88. Rute-
beuf 1, 290. Reuart 10150. Lith. paszta-kiele, fever-bird (kiele,
siskin). Lett, drudsis vinnu yahi, fever rides him, Bergm. 68.
Der rote s2iclie, Myst. 1, 104. Flores heatae Mariae, erysipelas,
Ducange sub v. flores; Ital. rosalia.
p. 1156.] Gout, OHG. giJit, fargiht, Graff 4, 142; vor zorne
si daz giht brach, Mai 69, 2 ; daz inich diu giht zubrochin hat,
Ksrchr. 2776. 4293, conf. ' die alten do der huoste (cough) brach,
V. d. Hag. Ges. Ab. 2, 290 ; swen negt (whom gnaws) daz giht,
Renn. 9897; swie daz giht in stunge, Helb. 1, 70; da ist si
1G56 SICKNESSES.
muende daz gegiJite, Ulr. Trist. 1512; indie gichfer fallen, Eliz.
of Orl. 41 ; iergiJtt, Todes geli. 648. Servat. 728. 786. 1573. Hpt
6, 493. Austr. 'kalt vergicht/ arthritis vaga ; icht, Hpt 1, 104.
l^eth\. jicJit ; die j ode, Maerl. 2, 79; jnditech, paralyticus 2, 112.
317. 338; do vil em dat jodute in de been, Detm. 2, 482 ; is tliis
gout or terror ? (the hiik, angina uvnlaris, is allayed by the spell :
' Hode-jodutli ! I cannot gulp the pot-hook down/ Lisch's Meckl.
jrb. 6, 191 ; the Jietsch, or the heller -gscl loss bumps against me,
H. Sachs iv. 3, 76^; den hescJien gewinnen, Suchenw. 18,238;
hcsche schlucken) ; unz in do sluoc daz podagra, Ksrchr. 5854.
ON. bhla-ehlr, Yornm. 8. ?>, 200; AS. ecilma, cecelma, podagra,
deaggede, deag-wyrmede, podagricus, deaiv-wi/rm, podagra. Ko-
synties, petits cousins, Belg. mus. 8, 183. Boh. dna, gout; Pol.
dma, prop, blast, breathing upon.
p. 1157, line 6, a short paragr. was omitted from the text, viz. :
'' A burning tumour at the finger-nail ['irapwvvj(^i<i) is called the
worm, the runahont worm, the unnamed (bee. one was shy of
uttei'ing the creature's name), the evil thing; Engl, ringworm
[mistake for whitlow ?], Scot, ringicood, for which R. Chambers
quotes two spells (see Suppl.)."] The flyiug gout travels: fon
farendiim and ion fretma, Richth. 246, 14. Daz wildeviure,\gu\s.
sacer, is called Antonien feuer, Antoni feuer, Ettn. Unw. d. 136-7,
Tonges-feuer (Tony's f.), Fischart, Antonien racli, plag, erysipelas,
skin-inflammation; bee. the Saint and his monks received such
patients into their hospital? conf. Keisersb. Omeiss 52. AS.
hdn-coffe, ossium morbus, ignis sacer. Gothl. Jiang -ild, erysip. on
the face, Almqv. 423% conf. ON. flog. M. Neth. de rode guchte,
Maerl. 2, 290, gutta rosea; now roze drup, our roth-lauf, St.
A.'s fire. Typhus carbuncularis acutissimus is called landslip,
devil's shot. ' Of sacred fire are several kinds : one about a
man's waist is called zoster (girdle), and kills if it hegirdle him,'
Pliny 25, 11 (26, 74). For this gout we find the names mane-
wurin, hdr-wurm, Fundgr. 2, 238. The name of gichter (gouts)
is also given to cramps and spasms. Staid. 1, 443. A tumour
at the finger-nail is in Plattd. y?^ \jv]iit-loiv, white fire?], der
ungenannt wurm, Mone 6, 402; AS. u'vrm, see Gramm. 1, 416
ang-niigle, ongneil ; die nngenannten. Staid. 2, 423; hiis thier 1,
207. Elves suck at children's fingers and toes by night, Dyb.
Kuna '48, p. 33.
SICKNESSES. 1657
p. 1157.] Apoplexy is in Grk TrXrjyyj deov. Litli. stabas. Got
gebe den heiden sineu slac ! Livl. clir. 5220; hefc sloghene Gods
plaghe, Maerl. 2, 348 ; plag di de raring ! Miilleuli. p. 191 ; daz
berlin (fr. bern, to strike ?) ; der tropf, Karaj. Kl. deukrn. 46, 14.
51, 4; das dick die driis (glanders) riir ! H. Sachs v. 364°; hab
dir drufi u. das herzeleid ! v. 367 ; hab dir die driis in's herz
hineiu ! v. 344^ : conf. dros (p. 1003 mid.),
p. 1158.] Epilepsy: diu vallande siilU, Servat. 1572. Uoh-.
1092. Ksrchr. 6491; din vallende suht brach, Hpt 8, 185; fanra
levha, fallanda ewele, Richth. 246; dat grote evel, Hpt 1, 104;
das hochste, Ettn. Maul. 307. On the Rhiin Mts, das arm- werk,
Schrn. 4, 139. Sloven, svetiga Bdlanta holezen, St. Valentine's
evil. Lith. niimirruHs, falling sickness. In the Wetterau, das
thim. Austr. die frais, whence Serv. vras. OHG. loinnanti,
epilepticus, Gratf 1, 876. Das dich der tropf schlag ! Fischart.
Nethl. drojp, dntp, marks-tropf, Mone 6, 470. Icel. flog (Suppl.
to 1234). Goute ne avertinz, Rutebeufl, 257; avertin de chief
1, 471 ; male goate les eulz li crieve (put out his eyes) ! Trist.
1919. Ren. 1702; male gote te crieve loil ! Ren. 21198. 25268;
la male gote aiez as dens ! 14322. Ducange sub v. gutta quotes
many kinds ; avertin, esvertin, Meon 1, 391. OHG. mdiiotliuilino ,
moon-sick, lunaticus, Graff 1, 443 (out of its place). Concidere
ad lunae incrementa, KaTairlTrreiv 7rpo<; rijv (TeXi^vrjv, Lucian's
Toxar. 24. Nasci = lentigo, Graff 2, 1105. As there are 77
noschen, so ' 77 sorts of zahn-rosen,' Hpt 4, 390 ; ' 77 shot and
77 plagues,' Superst. spell xxxix. ; ' 11 worms,' Mone 6, 462 ;
sihen suhte darzuo nemen, Kschr. 6076, wielde 6095. What is
the unnamed disease? Mone's Schausp. 2, 373.
Our ohn-macht, fainting fit, is called un-maht, Er. 8825. Roth.
3015; si kam in unmaht, Flore 1055, vor imm. si nider-seic
(sank) 1223 ; in unm. vallen, Reinh. 593 ; OHG. niir unmahtet,
N. Boeth. 131; si vielen in unkraft, Kl. 1562; haer begaven al
die lede, so dat si in onmacht seek, Karel 1, 128 ; therfe begaf haer
alte male, so dat si sech in ommacht 1,211 ; viel in oiimaht, Lane.
17215; viel in ommacht, Maerl. 2,222; von anm/i^ si niderseic,
Flore 1224; si kam in dm. 1230; diu dm. vaste niit im ranc
(wrestled hard), Hpt 5, 277; dm., Engelh. 6303; zwo dmehte si
enpfienc, Gute frau 1650; ahkraft, H. Sachs v. 349''. Viel in
marmels, Troj. 10742; marmels hingeleit, Oberl. de Conr. herbip.
1658 SICKNESSES.
52. Si lagen iu %msinne, Kl. 1978. 1566-71 ; vergaz der sinne
1563; do verlos ich alle mine sinne, MSH. '6, 207^; unversunnen
lac, Kl. 2092. Wh. 46, 27. 61, 19; si viel hin unversunnen,
Parz. 105, 8. Se pamer, pasmer, Ferabr. 2801^ se plasmet 3640,
plasmage 2962. We say, my senses forsook me ; animus banc
reliquerat, Plaufc. Mil. gl. iv. 8, 37. Si lac in einem twahne, Er.
6593 ; daz im vor den ougen sinen veryie (passed away) sunne
unde tac, Laurin Efctm. 829 ; er viel vor leide in unmahtj er-u'
weste ob ez waere tac oder nacht, Bjeinh. 595. Sendschreiben p. 53;
er was uz siner gewalt, Herb. 10500, conf. 10604. Mir ge-
swindet, Gramm. 4, 231 ; daz ir geswand, Schreiber 2, 64 ; ir was
gesivunden, Fragm. 42^^ ; im geswant, Flore 2178. 2241 ; swinden,
Jiingl. 656. Beschweimeii : AS. swima, deliquium, Engl, sivoon ;
hedfod-swinia, my Itead stvims. Wan in daz houbet diuzefc von
gesiihte, Warn. 2192; ime entsiveich, Reinh. 564; beswalt,
Partonop. 18, 13. 34, 14; ontmaect. Lane. 12042. The con-
trary : er ham zuo sih, Flore 1066, zuo ir selber ham 1232.
Schreiber 2, 64; zuo im selhen quani, Gr. Pud. H*' 13; zuo ime
selvin bequam, Roth. 3035, conf. Lanz. 1747; biz er bequam,
Wigal. 5796 ; doe hi bequam, Maerl. 2, 222. Lane. 17216; was
vercomen weder, Karel 1, 158; sin herze im widertrat, Pass. 192,
65; lierze gewinnen, Servat. 3431; sich versinnen, Parz. 109, 18.
Wh. 61, 29 ; sich widere versan, Er. 8836 ; er wart verriht,
Flore 2230, ham ze gerechen 2231 ; do si wart ze witzen, Kschr.
11925. Our ' bei sich seiu'; sumne ego apud me? Plant. M.G,
iv. 8, 36.
p. 1159.] ON. qveisa, colica, conf. Goth, qaisv, wSt? (Suppl. to
1212 end; grimme muoter, Mone 8, 495; bdrmuter, Garg. 182'',
bdrvatter 69*^; ivdrwund. Staid. 2,435. Dysentery, der rote suche,
Myst. 1, 105 ; er gewan den durchgang, Diocl. 4645 ; Nethl.
roode-loop, dysent. (not our roth-lauf). On uzsuJit, see Gramm.
2, 794; der rotJie scliaden. Staid. 2, 306. Gotthelf^s Sag. 5,
160-1; M. Neth. menisoene, melisoene, Maerl. 3, 177; 0. Fr.
menoison. Lung disease : daz swinde ? Myst. 1, 104. Schm. 3,
539; OHG. serweii, tabescere, Graff 6, 271. 281 ; Swiss serbet,
Staid. 2, 371; schw ienig , \ onhmi in Wolf's Zts. 2, 54; sivhi-
segen, Mone 6, 461 ; schwin, schwein ; verzehrendes wesen, con-
sumption, Leipz. avant. 1, 142.
Stitch in the side, pleurisy : ON. tac, OS. stechetho, Hpt. 5,
SICKNESSES. 1659
200. Our (hirm-winde (twisting of bowels), conf. Lith. klynas,
iliaca passio ; miserere.
Dropsy : Swed. manacU-half, mnn-'kalf, conf. the stoiy of the
' frater Salernitanus/ Aegid. de medic, p. 167.
p. 1159.] Abortus: ON. honnuni leystiz hij/n, foetus solve-
batur, abortutn fecit; Bavar, hinschlingen is said of a cow, Schm.
3, 452 ; die frau hat mit dem fiinften kinde lungeworfen, Claudius
in Herder's Remains 1, 423. Gotli. fitcvi, our kreissen, to have
throes: zimhern, parturire, Hag. Ges. Ab. 1, 12. Throes are
called wStP'e? or ^o\al, throws of Artemis^ Procop. 2, 576 (Suppl.
to 1177 mid.). 'To give birth to' we express by 'come down
with, bring into the world,' or simply bring, Schweinichen 1, 38;
Swiss trohlen, trollen, zerf alien, fall in pieces (come in two).
Staid. 1, 307; MHG. ze hemenaten gdn, Hugd. 107. Mar. 163,
22 ; ON. at hvila, Vilk. sag. c. 31 ; die frau soil zu stuhl [Exod.
1, 16]. Es fieng an zu krnchen, Garg. 102''; die halken knackten
schon, da fiel das ganze Juias, C. Brehmen's Ged. (Lpz. 1637)
H 3*. J 3^ ; conf. 0. Fris. henene burch, bone castle (womb),
Richth. 623''; fallen und in. zwei stilch brechen, Diet, sub v.
fraueubauch ; se is dalbraken, broken down, Schiitze's Hoist, id.
1, 196; gliickliche niederbrechung , safe delivery, Claudius in
Herd. Rem. 1, 383 ; si ist entbiinden von ir not, Mai 129, 2.
Schutten, werfen, used of animals.
p. 1160.] If the newborn infant cries, it has the heart-disease,
and is passed three times between the rungs of a ladder, Temme's
Altraark p. 82 ; blatt und gesper, blaft u. hcrzen-gesper. Mono 6,
468-9; ir tuo daz herze vil we, Hag. Ges. Ab. 2, 178; der klaiii,
Kolocz. 185, angina ? fr. klemmen, to pinch. ' Der herz-wurin
hat sich beseicht ' of cardialgy and nausea ; stories of the heart-
worm in Frisch 447''. Ettn. Hebamme 890. O'Kearney 180.
A Stockholm MS. informs us : ' Wannen ein vrowe eutfaugeu
hevet, so pleget gemeinliken bi der vrucht to wassene (grow) ein
worm, dei hevet vlogele alse ein vledermues (bat) unde einen snavel
as ein vogel, unde dei worine wesset op mit (der) vruht ; undo
wan dei vrowe geberet hevet, al-to-hant over cleine dageu stiget
(climbs) liei op to deme lierten der vrowen, unde dan to lesten so
hellet (holds) hei der vrowen herte, also wan men menit dat dei
vrowe genesen si, so stervet dei vrowe rokelose, dat men nicht
en-weit wat er schellet (ails her).' If expelled with the foitus :
1660 SICKNESSES.
' dei oppe deme assche wesset, dei vrucht heit gemeiuliken Jcutfen-
sloteL' Si vienaent li ver es cors, qui montent jusquau cuer,
et font morir d'ane maladie c'ou apele mort-sohitainne, Ruteb. 1,
257. ' Grew in his heart the zage-wnrm,' shrink-worm, Burc.
Waldis 17-1:^; die wurme ezzent uns daz iLerze, Diemer 290, 10;
the miser's heart-worvi, Festiv. of Conan 180. Bulimus, vermis
lacertae iu stomacho hominis habitans, Oehler's AS. gl. p. 276;
hulimus, werna, Diut. 168. Wurme wuohsen iu ime houbet (in
their heads), Kschr. 715. 852; 'the worm in man or beast, that
we C2A\faztun (?)/ Mone 8, 406.
Toothache, MHG. zan-swer, Freid. 74, 10 (Kl. schr. 2, 115).
Headache caused by cross black elves, Hpt 4, 389. Spasms in
head and breast with cough are called tane-iveczel, J. Liudenbl.
p. 167 (yr 1404), conf. hatter -icetzel, Gr. ^rj^. Tana-weschel is
personified in Fastn. sp. 468. ON. <ivef, cough, cold in head. In
the Wetterau : krammel im hals, rasping in throat ; ivoul, violent,
catarrh, conf. OHG. ivuol (1181-2).
p. 1160.] GelesuJd u.ficJi, Diut. 3, 45. Marcellus no. 100; Jik
in the chest, Mone 8, 493 ; bleeding, running vig 8, 409. ON.
gula, morbus regius, jaundice; morbo regio croceus effectus, Greg.
Tur. 5, 4. MHG. misel-suld, Servat. 728. 1570; musilsuld,
Ksrchr. 4293 ; hiez (bade) die misels. ahe-gdn 726. 4067 ; misel-
dech, Urst. 123, 69. ON. lih-pra, lepra, Fornald. s. 3, 642.
Biorgyn p. 107; ]{kj?rdr, leprosus. M. Neth. packtrs, leprosus,
Maerl. 2, 227; lasers, lazers, Kausler's Altu. denkm. 1,482-3;
OHG. liorngihruoder, leprosi, Graff 3, 301 ; ^IHG. made villic,
made-iuellic, aissel-villic, Myst. 1, 418 ; 0. Slav, prokaza, lepra,
Miklos. 34; Gael, lohharach, muiveach, leprosus. The Lex Roth.
180 has 'leprosus aut daemoniacus,' and 233 ' mancipium lepr.
aut daem.' The SI. trud is in Jungm. tetter, ringworm, iu
Miklos. 94 dysenteria, hydropisis. OHG. liruh, scabies, conf.
Graflf 4, 1155; AS. hruf, ON. hrufa. Citir-lus vel riidige, GL
Sietst. 25, 169; citaroh, Graff 4, 1155; tetra-jic, Hattemer 1,
262** ; zetern, flechte, Hpt 4, 390 ; AS. teLr, Engl, tetter,
impetigo ; Austr. zitterkh. Gr. \eL-)(rjv impetigo, SI. Ushdi,
Serv. litai. A kind of itch is in Austr. bam-hakl, woodpecker.
ON. skyrhiugr, Dan. skjorbug ; schorbock, Garg. 149*; schar-
hock, scorbut, scorbutus. AS. peor on fer, in eagum. The burzel
is a contagious disease, Augsb. chr., yr 1387. Mone 6, 257;
SICKNESSES. 1G61
hiirzel, gimhiirzel, Friscli 1, 157. 383. SI. kratel, an ailment
that makes one leg shorter, Yuk sub v. ; MHG. ir bein (legs)
diu habent die muchen, Frauenl. p. 192, our maicke, malauders,
Frisch. A bleeding boil is called himd schiittler, Panzer 2, 305 ;
Uaz yn daz knaUtni-iihei angee ! Fries's Pfeiferger. p. 118 (yr
1388).
p. 1160.] Entre sui en 7urf7 ^fH, Aspr. 15''.
p. 1163.] Smallpox: Serv. ^•ra^•/t^. Die blatteru (pocks) fahren
auf, Lpz. avant. 1, 271. Urschlechfen, wscJtlichfen hlaitern, couf.
urslaht, Gramm. 2, 790. The story of a daemofiium meridi-
aniini is told by CaBS. Heisterb. 5, 2. The ' destruction that
wasteth at noonday' is trans, in AS. psalms ed. Thorpe p. 253
on midne dcege mcere deoful ; in Wiggert's Fragm. p. 3 von theme
dnmele mittentageliclien ; in Windberg ps. p. 431 voue aueloute
iinde tmvele deme miftertageJiclien ; in Trier ps. von aneloufe
unde deme divele mltdendegelicheme ; conf. the mitlday manuikin,
evening mannikin, Borner 249. Fshlpolnitza, Wend, volksl. 2,
268; conf. metil and kuga (p. 1188). At noon the gods take
their siesta, the ghosts can range freely then, and hurt mankind :
a shepherd in Theocritus will not blow his reed while Pan takes
his noonday nap. With the spell of ' the h.iinsche and the dragon,'
conf. ' rotlav f un(\. drach,' Hpt 7, 534. ' God send thee the fever,
or the boils, or the hihisch!' so prays the peasant against his
fellow man, Keisersb. Sins of the lips 38".
p. 1163.] There are healing drinks, magic drinks: drinc of
mai)), potus corroborans, Erceldun's Tristram 2, 40-2 ; drinc of
miglit, philtrum 2, 48. 51; conf. ominnis dryckr (p. 1101); Ji
louendris, Trist. ed. Michel 2106 (for 3 years) ; Engl, love-drink,
Fr. boivre damour 2185. A sick man \^ fiddled back to JiedUh,
supra (p. 331) ; into his trifling wound she blew, Gellert 3, 426.
A blind king is cured by washing in the ivater of a chaste wife,
Herod. 2, 111. H. Estienue's Apol. pour Herodote. Keisersb.
Omeiss 52'^. (Pref. xxxviii).
p. 1165.] Ich kau die leute messen, Gryphius's Dorur. 90 ;
meten, Gefk. Beil. 167 : ' the third woman declared he had lost
the measure, and she must measure him again,' Drei erzn. p. 361 ;
berouchen u. mezzen, Hag. Ges. Ab. 3, 70. Is this alluded to in
* ich mizze ebener dan Getz, diu uie dehein man iibermaz ' ?
Helbl. 3, 327 ; messerinnen, Ettn. Maul. 657. Carrying & jewelled
VOL. IV. C C
1662 SICKNESSES.
clialn about one is a remedy, Bit. 7050 — 55 (Suppl. to 1218
mid.).
p. 1166.] Whether a man is troubled with the white folk, is
•determined thus: Take ^ cherry twigs, and cut them into small
pieces, saying, ' one not one, two not two, etc' up to nine, till you
have 81 pieces ; throw these into a bon-l of water, and if they
float, the patient is free of the white folk ; but if some sink, he
is still afflicted with them in the proportion of the sunken sticks
to the swimming ones. In Masuria, N. Preuss. prov. bl. 4,
473-4.
p. 1166.] We pour water on one who has fainted: daz man
mit hrunnen si vergoz, unde natzte-se under'n ougen, Kl. 1566 ;
si lac in unsiune unz (senseless till) man mit wazzer si vergoz
1978. Wet grass is laid on those that swoon, Ls. 2, 283. To
strike afire, or to puif it, is good for a burn in the foot, erysipelas
and sore eyes, Miillenh. p. 210.
p. 1168.] Poeuit. Ecgb. (Thorpe p. 380): (|?a cild) ast wega
gelastum purh pOj eor&an tih&. Creeping through hollow stones,
Antiqv. ann. 3, 27; couf. Kuhn on Vrihaddevatu in Weber's Ind.
stud. 1, 118-9. Hollow round stones are fairy cups and dishes,
Scott's Minstr. 2, 163. These are often ment. in old records:
ad duncltelen stein (yr 10C.9) MB. 29", 143; petra pertusa, Procop.
2, 609 ; pierre percee, Schreib. Taschenb. 4, 262-3 (Kl. schr. 2, 42).
At Lauenstein a ruptured child is pulled through a split oak
by its (jodfathers bef. sunrise ; the more carefully the tree is then
tied up, the better will the rupture heal; but no one will have
that oak, for fear of getting the rupture. The same thing is done
with a young maiden ash, Barnes p. o26. Sometimes the hair
merely is cut off and passed through, Meier's Schwab, sag. 528.
A horse is cured by putting a silver penny inside the split of
an aspen or hazel, Mone 6, 476. In England they often pull
a sick child through an ash, Athnm '46, Sept. 5, no. 984. They
tie the tree up with thick string, or drive nails into it. Trees so
nailed together are often met with in the woods : one was found
full of nails, Hone's Tablebk 2, 466 ; conf. the Vienna ' stock am
eisen,' Ziska's Miirch. p. 105. If you have the toothache, walk
silently into a wood on a Thursday moi'ning, take a nail with you,
pick your teeth with it, then drive it into a tree, Nilss. 4, 45.
There is a tree near Mansfeld studded all over with nails, DS.
SICKNESSES. 1(363
no. 487. In England a child that has the hooping cough is
drawn ihree ii)nes through an opening in a hawthorn hedge.
Apala, afflicted with a skin-disease, offers a Soma-sacritice to
Indra, who in token of gratitude heals her by drawing her
through ihree openings in his car, Weber's Ind; stud. 1, 118. 4, 8.
p. 1172.] When a headache will not go, they wind a string
three times round the man's head, and hang it up iu a tree as a
noose ; if a bird flies through it, he takes the headache along
with hira, Temme's Altmk p. 83. If you lay a child's chemise,
in which it has suffered the schwere noth (fit of epilepsy), on the
cross-ways, the disease will pass over to him who walks, rides or
drives that way. Medic, maulaffe 167. A hatchet- wound is healed
by tying up the tool that dealt the dint.
Herre, mit Gotes helfe
wil ich, daz reine welfe
iuwer kint wol generen (keep alive). Diocl. 4504.
Jaundice can be transferred to the lizard, Mone 7, 609. Sick
men are wrapt in the hide of a newly killed stag, Landulph. in
Muratori 4, 81. Wilman's Otto 3, 244. A sickly child is swathed
in the shin of a newly slaughtered sheep (in Shamyl's camp),
AUgem. Ztg '56, p. 3323''. The super imposition of warm flesh
occurs in a witch-trial, Schreib. Taschenb. 5, 213.
p. 1172.] The deer-strap must be cut off the live animal,
Agric. Vom hirsche p.m. 238-9 ; conf. ' man sol den erhel-riemen
(lorum nauseae) sniden dem der smacke (sapor) wil verderben.
Tit. 2621. The tooth of a weasel killed in a particular way is
picked up from the ground with the left hand, wrapt in the Jiide
of a newly killed lion (or maiden hind), and laid on the gouty
feet, Luc. Philops. 7. On the healing virtue of a chamois-hdlet,
doronicon, see Ettn. Unw. d. 180. A skin-inflammation is called
ivolf:
Der siechtuom ist des ersten klein,
und kumt den herren in diu bein,
und ist geheizen der ivolf. Ottok. 9V\
p. 1173.] Kl. schr. 2, 146. Certain worms or heetles are
recomm. for dog-madness. ' Maz-leide buoz ' in tlie note = cure
for queasiuess (meat-loathing). There is a health-giving dish,
1664 SICKNESSES.
into which the slaver of hlaclc and ivJiife snakes has trickledj Saxo
Gr. ed. M. p. 193-4. Ein iglich tier (every beast) daz wurde
gesunt, der im gaebe (if one gave it) hundes-hluof, Renn. 19406 ;
blood heals wounds. Lane. 25397-428. In the Eugelhart and
Poor Henry, leprosy is cured by the hJood of innocent babes ;
* man swendet druosen mit niiechterner speicheln,' fasting men's
spittle, Renn. 5884.
p. 1173.] A yellow bird by his look removes jaundice; it is
also cured by drinking out of a waxen goblet with a raven-ducat
lying at the bottom, Unw. doct. 147. Biting is good for a bite :
heiti (mordax aliquid) vi-5 hitsottum, Sa3m. 27''. The huk is
healed by iJot-hoohs, Lisch's Meckl. jrb. 6, 191, hip-gout (?) by
gelding, Greg. Tur. 10, 15.
p. 1175.] To the M. Latin llgamentum answers the Gr.
TrapdpTTjfxa, appendage, Luc. Philops. 8 ; hreviis ac ligafuris,
JMB. 16, 241 (yr 1491); ohligatores, Ducange sub v. Pertz 3,
100. Were u-olf's teeth hung on people like the foaFs tooth
p. 658 n. ?
Ob ieman wolle tumben spot
und einen hoesen wolves ~.an
mit ergerunge henken dran. Pass. 3, 70.
Ir truogt (wore) den eiter-wolves zan. Parz. 255, 14.
Daz ich rainne, ist mir niht an-gehnnden, ez ist mir an-geborn,
MSH. 3, 233^^. Parentes vero ejus, intelligentes eum diaboli
immissione turbari, ut mos rusticorum habet, a sortilegis et ariolis
ligamenta ei et j^ot tones deferebant, Greg. Tur. Mirac. S. Mart. 1,
26. Accidentibus ariolis et dicentibus, eam meridiani daemonii
incursum pati, liganiina herbarum atque incantationum verba
proferebant 4, 36. Ilia de sinu I'lcinm protulit varii coloris fills
intortum, cervicemque vinxit meum, Petron. c. 131. Finn, tyrd,
prop, testiculus, then ' globulus magicus nocivus, instar testicu-
lorum, hominibus et pecudlbus immitti solitus.' Fromm. on Herb,
p. 230 quotes : imago argentea, per incantationum modes multique
artificii virtute constructa, quae adversus incantationes jam factas
est valde potissima.
p. 1177.] In Arabic a Conjurer is called breather on the knots,
who ties the nestel, and breathes or spits on it, to complete
the charm, Riickert's Hariri 1, 451. Sura 113 of Koran. Flnoch
SICKNESSES. 1665
(a curse), der mine wambe besperret (bars up), Mar. 153, 38. The
witch throws the padlock over a loving pair at their wedding, to
breed hatred betw. them, Bechst. Thiir. sag. 3, 219. People choose
the same day for being bled, Trist. 380, 3 [this appar. belongs
to 1139 ?]. A lighted wick dipt in one's drink, aiid so quenched,
lessens the drinker's enjoyment of love, Marcell. no. 94. Kl.
schr. 2, 142. Labour is obstructed by nine witch-knots in the
hair, ' the kaims (combs) of care,' Minstrelsy 2, 400. A sliaggy
cap is good for women in cluld-hands (-birth), Herold in Oechsle's
Bauernkr. p. 35. A difficult labour is lightened by mahing two
babies of wax ; or ai'e they merely to deceive the sorceress ?
DV. 1, 274-9. A man clasps his hands over his knees, and the
labour is stopt ; they make believe it is over, he lets go, and it
goes on again, Asb. Huldr. 1, 20. Belts relieve the labour,
Ossian, Ahlw. 3, 436. 450 ; |:'a toh Hrani belt-it, ok lagd^i lun liana,
ok litlu siSar (soon after) varS liun lettari, Fornm. s. 4, 32.
The Lettish Laima spreads tlie sheet under those in labour ; the
zlotu baba watches over births, Hanusch 337. 356. 'ApT€/jLi<;
^o\oaii], Pi'ocop. 2, 576; al Kvtcncovcrai, eirLKaXeiade rrjv^'ApreiMLv,
d^tovaOac crvy'yvw/j,7]<; on BLeKoptjdrjTe, Sch. on Theocr. 2, GQ.
Juno L'ucitia, fer opem, serva me obsecro^ Ter. Adelphi iii. 4, 41.
Swelh wib din driu liet (3 canticles) Itdt,
so sie ze keminaten gat (takes to her chamber),
in ir zeswen bevangeu (clasped in her right),
sie lidet (will suffer) nnlangen
k umber von dem srre,
wand in unser Frowen ere
g'nist sie (she'll recover) des kindes gnaedeclichen . . .
Swa diu buochel driu sint behaUen,
din Maget wil der walten (Virgin Avill manage),
daz da nehein kint
iverde Jcrumb noch blint. Wernher's Maria 128-9.
p. 1177.] The cure for poisoning is descr. in Megenberg 275,
27. To the foot of one bitten by an adder is tied a stone from a
virgin's grave, Luc. Philops. 11.
p. 1179.] ' Man sol genaedige heilige verre in vremden landen
suochen,' MSH. 3, 45'' [Chaucer's ' seeken straunge strondes, to
feme halwcis '] . The sick are healed on the grave of the pious
1666 SICKNESSES.
priest, Pertz 2, 82. The myth of the hei-b that grows up to the
skirt of the statue's garment is also in Walth. v. Rh. 138, 21-58
(p, 1191 raid.). Relics bring luck, Al. Kaufmann's Cgesarius
p. 28, and the M. Neth. poem of Charles, Hpt. 1, 104. Miracles
are also wrought on Pinte's grave, Renart 29481.
p. 1180.] Coins were laid at the feet of a statue which had
cured, or was to cure, fever ; silver coins were stuck on its loins
with wax, Luc. Philops. 20.
Stabat in his ingens annoso robore quercus,
una nemus ; viftae mediam memoresque tahellae
sertaque cingebant, voti avgnmentEh potentis. Ov. Met. 8, 743.
A woman cured of toothache thankfully hangs waxen gums on
the grave, Pertz 10, 522 ; a man whom the saint has delivered
fi'om chains hangs up a chain, ibid. ; so in Cses. Heisterb. 7, 29.
Liberated prisoners hang their chains on the trees in the
goddess's grove, Pausan. ii. 13, 3; those in Ma. on the saint's
tomb, St. Louis 96, 2; conf. Scheible 6, 988-9. 997 and RA. 674.
' My mother made a vow that she would hang a votive tablet in
the chapel if I recovered my hearing,' Brenner's Life 1, 40.
Hooks to which diseased cattle had been tied, also crutches after
a cure were left lying in the chapel, Miillenh. p. 105, and at
healing springs, Ir. march. 2, 78. In some places the inscription
may still be read : ' hat geholfen,' hath holpen, M. Koch's Reise
203. A waxen house is vowed, that the dwelling house may not
be burnfe down, St. Louis 84, 19.
p. 1182.] To OHG. sterpo, pestis, lues, corresp. the AS.
steorfa. The schelm I explain fr. schwert, GDS. p. 235-6 : der
schelme gesluoc, Hpt 5, 552 ; der schalm sliieg liberal, LS. 2,
314; eh dich der schelm schlecht, Garg. 102"^; der .sc//. schliigt,
Mone's Bad. gesch. 1, 219; schelmen-gruhe, -gasse, -acker 1, 215
seq. Leopr. 75-6; kelh und schelm, Mone's Anz. 6, 467-8, schelmig
u. Jcehig 8, 407. OHG. suhtluomi, pestilens, corruptus, Graff
2, 212; staramilo, stramilo 6, 712. Diut. 1, 279; der hrecheyi,
plague,*Panz. Beitr. 1, 23 ; dying of the hrechen, H. Sachs 3, 64"^
(cholera?); pisleht, pestis, Graff 6, 778 ( = sleht, clades, Diut. 1,
183) ; der geJie tot in Pass. 316, 90 is apoplexy ; der schivarze tod
Miillenh. no. 329 ; ' how a pestilence could thus fall fr. the stars,
and overrun the world,' Ph. v. Sittew. Zauber-becher p. 238;
SICKNESSES. 16(j
Jt
die pesteleuz stoszt an, Platter's Life GG. 71-2. The Serv.
kratel is a fabulous disease that kills iu one uiglU, worse than the
plague ; the dead man has one foot shorter than the other, hence
the name (kratak, curt, Suppl. to 1160 end). IIolu)) is a personif.
plague that robs mothers of their children, Paus. i. 44, 7. With
Apollo conf. OSinn in Seem. 5" : jloijgd'i OSiun, ok i folk urn
skaut (shot). 'Che Lettons think it an omen of pestilence, if the
ausJcats shears the backs of the sheep in the night, Bergm. 142.
p. 1183.] The angel that smites all in Ezek. 0 is called der
daheivh eiigel, Dieiner 327-8. 2 Sam. 24, 1(3-7. Deliverance
from the plague is effected by a snow-white angel, Greg. Tur. 4, 5.
Angels and devils go about during the plague, Sommer p. 55 ;
der sterbe erhlzet (bites to death, an angel with drawn sword),
Griesh. 2, 28; ragiug death rides through the city on a pale
horse, Judas J, 327 ; in times of pestilence, Hel (ra.) rides about
on a three-legged horse, butchering men, Miilleuh. p. 244; ich
hor auch das menlin kum, pestilenz, es fahet an (begins), Keisersb.
Om. 24.1
p. 1184.] The black death rises as a. black fog, ^lixWenh. no.
329 ; the plague comes in sight as a hliie mist, Soinm. p. 73, as
a cloud, a viper, Villemarq. Bard. bret. 120. The phigue, iu the
shape of a fog, winds into a wasps' hole, and gets plugged in,
Kulpa in D'Elv. 110; she comes in at the window, a black shape,
passes into a bored hole, and is pegged in, Kehrein's Nassau 54.
^oi^o<; dK6paeK6/xr]<; XoLfMOv fecf^eXijy uTrepv/cet, Luc. Alex. 36.
N. Marc. Cap. 80. The plague proceeds from the throats of
pursued wolves, Forcell. sub v. Hirpi. Et nata fertur pestilentia
in Babylonia, ubi de templo Apollinis, ex arcula aurea, quam
miles forte iuciderat, spiritus pestilens evasit, atque iude Parthos
orberaque implesse, Capitolinus iu Vero 8. With the plague that
is conjured into a lime-tree, agrees the spider that is bunged iu
and let out again, which also runs about the country as a sterbet,
Gotthelf's Erzilhl. 1, 84.
p. 1189.] The Great Plague is called pestis/^ai'rt, Welsh y fad
felen, San Marte's Arthur-s. 29. 323. With the leg. of EUiant
conf. Volksmllrch. aus Bret. p. 185 — 8. Souvestre 206-7. On
1 Domn.i Thiederici, Thietm. Merseb. 4, 21; 'ASptai'oD irvpyo^, Td(pos, Procop. B.
Goth. 2, 22 ; turris Crescentii or Vietriclis-haus iu the leg. of Crescentia and the
Two Dietrichs. In Wackern. Lb. 91)0, Ditterich builds the Ewjel-borg ; it is called
Sorsen-burg in Myst. 1, 108.
1668 HEEBS AND STONES.
the Lith. Giltine, see N. Preuss. prov. bl. 8, 471-2. German
plague-stories may be seen in Woeste^s Volks-ilberl. 44, Panz.
Beitr. 1, 29 and Wolf's Ztschr. 2, 83. "The pest-frau is dressed in
ii'/i/ft', Bader no. 431. The plague creeps, crawls in the dark,
Schmidt's Westerw. id. 89. The Swed. Plague-boy reminds of
the girl who in Denmark indicates deaths to the kindred with
a twig, Molb. Hist, tidskr. 4, 121 ; three plague- women walk
through the town with scythes. The plague-maiden appears in
wet garments and with a little red dog, Bunge's Arch. 6, 88.
When pestilence rises out of Mit-othin's grave, the body is dug
np and liedged in with stakes, Saxo Gr. ed. Miill. 4o (Suppl. to
609). The abating of plagues by hurying in a hill occurs in
Sagebibl. 3, 288. The cow's-death, an enormous bull, approaches
like the plague, Miillenh. no. 328. In time of plague, the first
head of cattle that falls is buried with a young shoot or a willow
planted in its mouth, Superst. I, 838. Miillenh. no. 327 ; or a
bull is buried alive, Panzer 2, 180, a calf or cow sacrificed (pp.
608. 1142). At Beutelsbach near Stuttgart, an old woman
during a cattle plague advised that the hummel (parish-bull)
should be buried alive : wreathed in flowers they led him in state
to a deep pit; three times the mighty beast broke his way out,
but the third time he choked. Hence the Beutelsbacher are
named Hummelbacher.- -The plague flies at people's necks as a
butterfly, yi/Zt'/fc, Woeste's Volks-iiberl. 44-5. The Kuga, like
Berhta, can't bear to see the dishes not washed up. A strange
bird sings from the tree : ' Eat pimpernel, and you'll all be well ! '
Herrlein's Spessart 217. Rochholz 2, 390-1 ; somewhat differently
iu Schoppuer no. 962. Leoprechtiug 101. Bader no. 270.
Panzer 2, 161. Schonwerth 2, 380. 3, 21.
CHAPTER XXXVII.
HERBS AND STONES.
p. 1190.] Ace. to Galen (De fac. simpl. 6, 792-3) a Greek,
Faniphilus, about the time of Claudius, wrote of herbs in alpha-
betic order, collecting their names and the superstitious about
their virtues in sacrifices and incantations. Were the book
extant, it would be valuable for mythology and language.
HERBS AND STONES. 1669
Possibly the names of plants interpolated in MSS. of Dioscorides
are out of Pampbilus.
1. Herbs.
p. 1191.] Kein dine hat uf der erden an kreften also richen
hort (of powers so rich a store) so stebie, kriutcr unde wort, Troj.
10860; steine, krut sint an tugenden riehe, wort vj'\\ ich darobe
(above them) an kreften prisen, MS. 1, 12'*; quae carmine sanet
et herhis, Ov. Met. 10, 397. Wurzen kraft u. aller steine meister-
schaft, MS. 1, 195"^; xuilrze des waldes u. erze (ores) des goldes u.
elliu abgriinde, din sint dir Herre kiinde, MS. 2, 230 ; der steine
kraft, der iciirze waz, Wh. 2, 14. What is the distinction betw.
krut and ivurz ? Ein krut, des iviirze (whose aromaj er wunden
helfen jach (asserted), Parz. 516, 24, conf. 516, 27 : er gruobse,
i.e. the wurz ( = wurzel, root). Kraut is picked, wurzel dug out ;
flowers too are picked (Walth. 39, 16. Hpt 7, 320) ov gathered
(Walth. 39, 1). Also : crut Jesen, Lane. 29301. Ein edel krut,
Hpt 4, 521; «?iefZ(7 bluot (ignoble blood) 7,321 (p. 1195); durch
sine edel ez (daz krut) tragen. Warn. 1944; tugent-friihtic kriutel,
MS. 1, 88* ; ich brich euch edie kreuter, Mone 6, 460 ; (fxipfiuKov
iadXov, Od. 10, 287. 292; ein edles kraut patientia samt dem
kreutlein benevolentia, die gaben also siiszen ruch, das es mein
herz u. sel durchkruch. Healing herbs are ' herbes demanieres,'
Ren. 19257-69; surdae, hoc est ignohiles herbae, Pliny 22, 2, not
showv, e.or, orass. Heil-wurz is fetched from an inaccessible
mountain by the wild merwoman, Hpt 5, 8 (Suppl. to 1192 mi<l.),
as dictamnus is by Venus from Ida, Aen. 12, 412. The Idcean bed
of flowers is also in Petron. 127; the Homeric veoOrj'keai; ttoitj^
is in Hesiod too, Theog. 576; a woodland bed [of flowers?] is
Erek^s and Enid's bette-wCd (-curtaiu), Er. p. 216. Yuk 1, no.
224; rait rosen was ich urabestact, Tragemund. Where the
maiden stood in the garden, bloom the fairest flowers, Rhesa
dainos 296 ; die boume begunden krachen, die rosen sere laclien,
Ges. Abent. 1, 464. Another planta e capite statnae nascens
is in Athena3us 5, 497. Liebrecht's Gervas. 124. Gesta Rom.
K. 138. Moss growing in a death's head is supposed to have
magic power. There is a superstition about peas sown inside a
skull.
p. 1192.] Plants are dear to God; He called them forth.
1670 HERBS AND STONES.
Whether to pick beautiful flowers, or dur Got stdn Ian (for God's
love let them stand) ? Hpt 4, 500, The marrubium indeed is
gotes-vergeten, gotis-v., gotz-vergessen, Mone 4, 240-8. 8, 493.
407; gotis-vergeszene, Summerl. 57, 51. 0e(bv dypfocTTi'i, ?V
Kp6vo<i Karea-Tretpe' Glaucus, having found and eaten it, becomes
immortal, Atheu. 3, 83-4. Aljjia '"Apew'^ (blood of Ares), nardus
raontana, Dioscor. 1,8, lilium 3, 106; at/xa 'Ep/Lioi), verbena 4,
60; alixa Adma^ chamaepitys 3, 165; alixa 'HpaKXeov<;, crocus
1, 25, centaurium minus 3, 7 ; at/xa mdvov, rubus 4, 37. So :
<y6vo<i 'HpuKXiovi, rayrtus silv. 4, 144, elleborum alb. 4, 148;
76V09 'Epfiov, anethum 3, 60, buphthalmus 3, 146 ; <y6vo<i i^pcoo'^,
polygonum 4, 4 (is y6vo<; here semen, or as the Lat. version has it,
genitura?). The flower Ala<; first springs up after the hero's
death, Pans. i. 35, 3. Plants often originate from drops of blood
(p. 827), as the flower on Sempach field shoots up where Leopold
has fallen, Reber's Hemmerlin p. 240. The poison-plant aKovtrov
grows out of Cerberus's drivel (Ov. Met. 7, 415. Serv. ad Virg.
Geo. 2, 152), as the herb trachonte does from dragon's blood, Parz.
483, 6. Aptcrro\o')(^La (corrup. into osterluzei) has reference to
'ApTeiMC<; \o-)(^eia, and is given to women in childbed. Herba
CMroiiis alsiug, Mone's Quellen 289''; herba S. Petri, ibid. The
Pol. Dzieivanna is both Diana and verbascum thapsus ; Boh.
divizna (wonder-flower) is our himmelbrand (Suppl. to 1196).
Baldrs hrd stands on a par with supercilium Veneris', Diosc. 4,
113 a^ndjnngfraiien aug-hraune (virgin's eyebrow), achillea mille-
folium, Nemnich ; conf. wild-frdulein-liraut, achillea moschata,
Staid. 2, 451. AS. Scitor-ld&e (p. 247). "PFoe/is-^jrwicZ, angelica ?
Coremans 53. Visximarus, son of summer, of the sun ? (Suppl.
to 1212 end). The centaury was first pointed out by the
centaur Chiron; a herb is named achillea, bee. discovered by
Chiron's pupil Acliilles. Venus culls dictamnus on Ida for her
wounded Aeneas, Aen. 12, 412. The jxoiXv plucked out by
Hermes is, ace. to Dioscor. 3, 46-7, ruta silvestris and leucoium
silvestre. An angel in a dream reveals the sowthistle (p. 1208) ;
the wounded Albert is shown the remedial herb in a dream,
Felsenb. 1, 232-4; an angel tells of a remedy in a dream, Engelh.
5437 seq. One herb -the Mother of God has covered with her
cloak, Klose's Breslau p. 102; the empereriz having fallen asleep
on a rock in the sea, Mary appears and bids \iqv pull up the herb
HERBS AND STONES. 1671
that grows- under her head, Meon N. rec. 2, 71-3. Maerl. 2, 226.
Wackeru. Lb. 995, 29. Frau Bahehilt digs up and grates herbs
for wounds, Ecken-l. 173 — 6. The mermaid uro^es the use of
mugwort, the vila of odolian (pp. 1208. 1212). The vila gathers
herbs (bere bilye) for Marko, Vuk 2, 218 (ed. '45).
p. 1194.] In the leg. of Glaucus and Polyidus a snake brings
the herb that reanimates the dead, Apollod. Bibl. 3, 3 ; conf.
KM.^ 3, 26. A weasel in the wood culls the red flower that
quickens, Marie 1, 474. Birds pick herbs, and teach their uses
to man, e.g. the spring- wurzel (p. 973). A raven comes flying
with the wound-healing leaf, Vols, saga c. 8. If a sivallow's chick
grows blind, she fetches a herb, lays it on, and restores the sight ;
hence the herb's name of cJielidonium, celandine, Dioscor. 2, 211.
GDS. 204; and Megenberg tells the same tale of schell-wnrz
(celandine).^ Harts shew the hart- wort (hirsch-wurz, -heil),
Megenb. 398, 22—25. With Norweg. Tyri-hiahn (Tiwes-helm)
coincides '^/oeo? kvv)), Babr. 68, 4. Does OHG. luat-wurz, Graff
1, 768 stand for Watin-wurz ?
p. 1195.] Mary has the most herbs named after her, see
Fries's Udfl. 1, 87. Similar to the wine Liehfranen-milch is
lA(f)po8LTri<; jaka, Aristoph. in a lost play p. m. 154*; rjSu<i 76
TTLveiv olvo<i ]i(f)po8. jdXa, Athen. 10, 444'^ Marien-milch how-
ever is polypodium vulg., said to have grown out of the drops of
milk that Mary -scattered over the land, F. Magnus. 361 note ;
conf. the Span, leche de los viejos, leche de Maria = wine. Marien
hett-stroh is Eugl. ladifs hedstraiv, ladij in the straiv, Hone's
Yrbk 814. Frua-mdnteli, malva rotuudifolia, Wolf's Zts. 2, 54.
Vrowen-lidr, Minnen-hdr, capillus Veneris, Mono 4, 241 ; conf.
Venus's eyebrow (Suppl. to 1192 mid.). Nemnich sub vv.
cypripedium, adiantum. Marien-thrdne, -tear, resembles 'Hpa^
BaKpvov, verbena, Diosc. 4, 60. Labrum, lavacrum, concha Vene-
ris =dipsacus sitibundus, bee. it gathers dewdrops. Margarethen-
scliockla, -shoe, put in a box, becomes a black worm.
1 A field-flower, eupbrasia or myosotis, is called angen-trost (eye's comfort),
Nethl. oghen-troost ; also augeii-dienst (Blumentrost, a family name at i\Iiilhausi!n) ;
conf. ' den ich in mlnen ougen gerne burge,' Wolfr. 8, 4 ; ze sumero die ougen
trosteu seboene wise (fair meads encbant tbe eye) ; lovely ladies were ofpdaXnQv
dXynSovei, eye-smarts. Da'ges eage, primula veris [?J , M. Engl, dales eyghe,
daisy, Alex. 7511. Clover too is called ougen brehcnde, but Engl, eije-hright is
euplirasia. Icb tuon dir in den ougen wol, Winsbekin 4,4; er ist mir in den
ougen nibt ein dorn, MS. i, 16''. 2, 98"; ob ez ir etelicben taete in den ougen we,
MS. 1, 68*. GDS. 209 ; conf . friedeles ouga, Mone 8, 405. Hpt. 6, 332.
1672 HERBS AND STONES.
p. 1195.] Flowers are picked and presented to ladies, Hpt 7,
320. Some herbs engender strife, esp. among women : ononis
spinosa, lueiber-krieg, women's war, Lat. altercum; Serv. hihje od
omraze, herbs of hate, that makes friends fall out, Vuk 1, 305 (ed.
'24). Boh. hilij is one particular plant, tussilago. Herbs were
broken off with the pommel of a sword, Lane. 12013, picked with
the left hand, bare-footed (see selago) . They are gathered ace.
to days of the week: on Sunday solsequium, Monday lunaria,
Tuesd. verbena, Wednesd. mercurialis, Thursd. barba Jovis, Frid.
capillus Veneris, Saturd. crowfoot (? p. 247). Superst. H, cap.
31-2.
p. 1196.] Pliny 26. 5, 14 calls condurdum herba- solstitialis,
llore rubro, quae e collo suspensa strumas comprimit ; conf. Plaut.
Pseudol. i. 1, 4: quasi solstitialis herba paulisper fui, repente
exortus sum, repentino occidi. Herba Britannica is called in
Diosc. 1, 120 aXi/jbd, ol Be ^peravviici], in 4, 2 jSperavvLK-q rj
^€TToviKi], conf. Diefenb. Celt. 3, 112. Cannegieter de Briten-
burgo. Hag. Com. 1734. Abr. Hunting de vera herba Brit.
Arust. 1698. C. SprengeFs Diosc. 2, 571. GDS. 679. An
OHGr. gl. of the 12th cent, has 'herba Brit., himel-brant/ Mone
8, 95; perh. ' hilmih-and a = man reWn' in Graff 3, 309 stands for
himilbranda. Himmel-braiid, -kerze = Yevhascum thapsus, white
mullein, Schm. 2, 196; and hikle-brand, verb, nigrum, 2, 178.
Himmelhrand, brenn-kraut, feld-kerze, unholden-kerze = verb,
thapsus, says Hofer 2, 52 ; uuholden-krant. Boh*, divizna, Jungm.
1, 371-'' (Suppl. to 1192 mid.). Instead of ' hcewen-hy&ele, bri-
tannica,' Moneys Quellen 320''' has the forms hc^wen-hyldele,]ueweri-
IfJcle ; may hylde, hilde be akin to helde, heolode (hiding,
hidden) ? Tonnoire, fleur du tonnerre, coquelicot, poppy,
Grandgagnage's Voc. 26; douner-bart (-beard) is sedum tele-
phium. A fungus irov in Thrace grew during thunder, Athen.
1, 238; subdued thunder generates mushrooms, Meghaduta, p. 4.
On lotus see Klemm 1, 112-3; lotus caerulea, Bopp's Gl. 39'\
46. SprengeFs Diosc. 2, 622 ; white and blue lotus, Fries's
Udfl. 1, 107.
p. 1199.]. Mir wart ein krut in mtn hant, Ls. 1, 211; does
that mean ' stole in unperceived ' ? conf. </>{) eV %ei/)t, Passow 2,
1042. Si sluoc daz krut mir uz der hant, Ls. 1, 218. Of the
aster atticus, Dioscorides 5, 118 says: ^rjpov Be avatpedev Trj
HERBS AXD STONES. 1673
apicrrepa ^etpi rov dXyouvro^;, in the patient's lej't hniid. Of the
bark of the wild figtree, Pliny 23. 7, 64 : caprifico quoque medi-
cinae unius miraculum additur, corticem ejus imijuhescentevi 'puer
im-puhis si defracto ramo detrahat dentibus, medullam ipsara
adalligatam ante solis ortam prohibere strumas.. Three roses are
picked off in five jncks, Amgb. 48'' (conf. wishing for 3 roses
on one stalk, two roses on one branch, Uhl. Yolksl. pp. 23. 116.
Keusch no. 12. Meiuert's Kuhl. 95 ; offering 3 roses, Uhl. p.
257-8). A Swed. account of digging up the ronn (rowan) in
Dyb. '45, 63. Am abend soltu sie (the vervain) uviJcreissen mit
silber u. mit goJde u. mit siden (silk), Mone 6, 474. When the
root is pulled out, the bole is filled up with corn, to propitiate
the earth (Suppl. to 1241). The plant is pinched snddenhj, and
covered ivith the hand (Suppl. to 1214) : du solt ez (the shoot)
uz der erden geziehen vil lihte, En. 2806 and 2820 — 5, where
Virgil has no shoot to be pulled up, but a branch to be torn off.
La sainte herbe qu'a son chief trueve . . . tot en orant I'erhe a
coillie, Meon N. rec. 2, 73.
p. 1202.] The grasses growing through a sieve remind one of
the words ' purh aern in-wyxd'' (p. 1244). It is curious too,
that an elder should be considered curative when it grows in a
hollow willow-tree out of seeds that thrushes had swallowed,
Ettn. Unw. d. 161-2. There are herbs, the sight of which allays
hunger : esuriesque sitis visis reparabitur herbis, Ecbas. 592.
p. 1204.] The mightiest of magic roots is mandrake : abollena
alriin, Sumerl. 54, 37. How to pull it out is also descr. in
Oeuvres de Rutebeuf 1, 474: Ceste dame herhe (conf. la mere
des herbes, artemisia, Suppl. to 1212 beg.), il we la, trest ne giex
(Jew) ne paiens ne sarrazins ne crestiens, ains la trest une heste
mue, et tantost come ele est traite, si covient morir cele heste. In
like manner the root Baaras is pulled up by means of a dog,
Joseph. 7, 25. Armenian ' manrahor or loshtah, a man-like root,
is pulled out by a [dog ?] to which it is tied ; in coming out it
m,oans in a hnnian voice,' Artemius of Vagarshapat, transl. by
Busse (Halle '21) p. 106. Mandragora grows in Paradise,
where the eh'/mit goes to look for it, Karajan. MavSpa<y6pa<;.
TlvOwyopaq av6poi)7r6fxop(f)ov, 'Pco/xaloi fxdXa Kaviva, Diosc 4, 76.
The alraun is carved out of a root (p. 513n.). Pauz. Beitr. 1, 250.
Un vergier a li peres Floire, u plantes est li mandegloire, Flore
1674 HERBS AND STONES.
244. Mandragora tvalin, Moue 8, 95 ; von seuffce der airunen
wart mich sldfen, Frauenl. 6, 26 ; viro /xavSpajopa Kadevhetv,
Luc. Timon 2 (ed. Bip. 1, 33i — 3) ; eV /u.av8pay6pov Kadevhetv,
Luc. Demosth. enc. 36. On tlie alrfine in Frauenlob's Miune-
leich 15, 2, Ettmiiller says p. 286: 'they seem to have believed
that mandrahes facilitated birth.' This is confirmed by Adam
Lonicerus in his Kreuterbuch (1582) bl. 106''. ' Alraun rinden
dienet zu augen-arzneyen. Dieser rinden drey heller gewicht
schwer, fiir der frawen gemacht (women's chamber) gehalten,
bringet ihnen ihre zeit, treibet auss die todte geburt.' Alruneti
heizit er virbern (he is said to have about him) : swenne er wil,
so ist er ein kindelin, swenne er wil, so mac er alt sin, Cod. Pal.
361, 12''. ' He must keep an araunl by him, that tells him all
he wants to know,' H. Jorgel 20, 3. The mandragora is put into
a white dress, and served twice a day with food and drink, Spinnr.
evangel. Tuesday 2 ; conf. the tale of the gallows maunikin, ^
Simpl. 3, 811.
p. 1204.] OJSinn sticks the thorn into Brynhild's garment
only, and throws her into a sleep (KL schr. 2, 276). In Tirol
the schlaf-kunz is called scldaf-putze, Zingerle 552. 'Hermannus
dictus Slepe-rose,' Hamb. lib. actor. 127, 6 (circ. 1270). The
hawthorn is sentis canina, lignea canis, Atlien. 1, 271. Breton
gars spern, thorn-bush, in the story of a fair maiden. Nilsson 6,
4.5 maintains that on barrows of the bronze age a hawthorn was
planted and held sacred; and the same among Celts (Kl. schr. 2,
254. 279).
p. 1207.] Mistletoe grows on the hazel, lime, birch, fir, willow,
and esp. oak, Dyb. Euna 2, 16. AS. dc-mistel, viscum quer-
neum. Mist'da, a woman's name, Mone 5, 492. Trad. Fuld. 1,
130. Schanuat 445. Many places named after it: Mistlegaii,
near Baireuth; Mlstelouwa, Mistlau, near Crailsheim, Stalin 1,
599; Mistelhach, Frauend. 272, 18. Kaltenb. Pantaid. 184'';
ad Mlste.leherge, Lacomblet (yr. 1054) no. 189; MisteheJd,
Lang's Reg. 2, 397 (yr 1248). 3, 55 (yr 1255). Bamb. calend.
p. 142; Mispilswalde, Lindenbl. p. 24; Mlsterhult i Smaland,
Dybeck '45, 80. A sword belouging to Semingr is called
Mistilteinn in Hervarars. (Fornald. sog. 1, 416). Mistil =
tuscus (1. viscus), Hpt 5, 326. 364. In some parts of Germany
they call mistletoe kenstcr, kinster. Walloon liamustai, haniu-
HERBS AND STONES. 1675
.stdiiie, Grandgagnage 1, 270 and henistai, hinistral= kinster,
canister, Graudg. Voc. 23-4. Engl, misseltoe, mlsletoe, Hone's
Daybk 1, 1637-8. And maren-tacke is misletoe, bristly plant
(p. 1247, 1. 11). Nilsson would trace all the Scand. mistletoe
cultus to the Draidic, Dybeek '45, 79. 80. Ein mistlein pater-
noster, MB. 18, 547 (yr. 1469); riii^iclitlin paternoster, mispel and
aicli-mistUn paternoster, Ruland's Handlungs-b. yrs 1445-6-7.
(Pref. viii.) Mistletoe must be cut on a Midsuninier-niglit' s eve,
when sun and moon are in the sign of their power (conjunction?),
Dyb. '44, p. 22. For the oak mistletoe to have any power, it
must be sliot off the tree, or Jcnocked down with stones, Dyb. '45,
p. 80. In Virgil's descr. of the sacred bough, Aen. vi.,
137. aureus et foliis et lento viraine ramus,
141. auricomos quam quis decerpsei'it arbore/e/«s,
144. aureus, et simili frondescit virga metallo,
187. et nunc se nobis ille aureus arbore ramus,
this aureus fetus is merely compared to (not ident. with) the
croceus fetus of the mistletoe; conf. Athen. 3, 455-7. An oak with
a golden bough occurs in a Lett, song, Biittner no. 2723. Armor
huelcar, aft. lieller ; Wei. nclielawcj, uchel/a, uclielj'ar, ucJtelfcl,
holliach, Jones p. 39P. Lett, olisa ivelija i<lohfa, oak-mistletoe,
from ohsols, oak, andxloJita, broom, plume; iveltja /lohta is a plant
of which brooms are made. Does wehja mean holy ? conf.
webja wannags (Suppl. to 675). Serv. lepaJc, viscum album,
also mela, of which Vuk p. 394 says : If a mistletoe be found on
a hazel, there lies under that hazel a snake with a gem on his
head, or another treasure by the side of it.
p. 1208.] Welsh givli/dd usu. means mild, tender, gwloli/dd
is violet. Valerian is in Finn, riiftoyuuri, plague-wort ; another
Boh. name is hozljk. A rare word for valerian is tennemarch,
Nemiiich. Mone 8, 140". Hpt 6, 331. Worthy of note is the
tSvved. tale about the mooring of Tivehark and Vendelsrot, Dyb.
'45, p. 50. The Serv. name odolidn resembles a Polish name of
a plant, dolcga, for doleka means upper hand; conf. Vuk's Gloss,
sub. V. odumiijen. OdlUenus is a man's name, Thietmar 4, 37 ;
so is Boh. Odolen (Kl. schr. 2, 393). Nardus is fragrant, esp.
the Indica ; nardus Celtica is saliunco. Ndpdo^ TTLarLKt] ttoXvti^o^,
John 12, o is in Goth, nardus pistikeins lilu-galaubs.
1676 HERBS AND STONES.
p. 1208.] Ace. to Martin's Relig. d. Gaules, Beliuuntia comes
fr. Belenus (Diefenb. Celt. 1, 208. Zeuss p. 34), and is a herba
Apollinaris ; Apollo is said to have found it, Forcell. sub v.
Russ. hHena, Pol. hielun, Boh. Men, hljn, Hung, helendfu. EngL
henbane, gallinae mors.
p. 1208.] On eherwurz, see Reuss's Walafr. Strab. Hortulus
p. 66. Great power is attrib. to the carlinaj Dyb. '45, p. 72.
Another thistle is in Sweden called jiiU-borste, ibid., reminding
us of the boar Gullin-hursti and of eberwurz. As Charles's
arrow falls on the sow-thistle, so does Cupid's on a flower to
which it imparts miraculous power, love-in-idleness, Mids. N.
Dr. 2, 2 ; and other healing herbs are revealed in dreams. In
another dream a grey smith appears to the same king Karel,
and with his pincers pulls nails out of his hands and feet, Hpt
], 103.
p. 1209.] An AS. Herbal says of Betoiiica : )?eos wyrt, ]>e
man hetonicam nemneS, heo bi^ cenned on maedum and on
claenum diinlandum and on gefriSedum slowum. seo dea4i
gehwae^er ge |?aes mannes sawle ge his lichoman (benefits soul
and body), hio hyne scyldeS wi'S (shields him against) unhyrum
niht-gengam and wi'S egeslicum gesili&um and swefnnm. sea
wyrt bj'S swybe haligu, and ]>us ]>u hi scealt niman on Agustes
moube bilfan tserne (without iron), etc. MHG. batonie (rhy.
Saxonie), Tit. 1947: betoene (rhy. schoene), Hatzl. 163, S6.
KeaTpov 'Pcofj^aiot, overToviKTjv koXovctl, Diosc. 4, 1.
Verbena is akin to veru and Virbius, says Scliwenck pp. 489.
49 1- ; it stands for herbena, says Bergk. It is sacred, and there-
fore called lepo/SoTiivT) and herha pnra, qua coronabantur bella
indicturi, Pliny 22. 2, 3. 25. 9, 59. Wolfg. Goethe's Dissert,
p. 30-1. It is called irepiarepeiov, bee. pigeons like to sit by it;.
qXso f err aria, Diosc. 4, 60 : r] (TtBr)ptTi<; 4, 33-4-5. OHG. isarna,.
isenhta, Graff 3, 864. 1, 491 ; isincletta 4, 555. Sumerl. 24, 9 ;
Uenarre, Sumerl. 40, 54; iserenbart 66, 40. MHG. tsenhart,.
Mone's Anz. 4, 250 and Quellen 309''. Eisen-hraid, as we still
call it, is thrown into St. John's fire (p. 618); conf. 'Lay aside
the Johnswort and the vervain,' Whitelaw p. 112. Netbl. tzer-
krud, Swed. jern-urf, Dan. jern-mi. There was a spell for dig-
ging vp vervain, Mone 6, 474. AS. aisc-wyrt, Hpt. 5, 204;.
oisc-prote. Lye sub v. GDS. 124.
HERBS AND STONES. 1677
p. 1209.] MadcJger ist ain gut crut wurtz. swer si grabn wil^
der grab si an Sant Johans tag ze san-beaden (solstice) an dem
abentj und beswer si also dri-stund (adjure it 3 times thus) : ' Icli
beswer dicli, Madelger, Am luiirtz so licr, Ich manen dich des
geliaiz den dir Sant Pettrus geliiez, Do er slnoi stab dri-stund
durch dich stiez, Der dich usgrub Und dich haim trug : Wen er mit
dir umb-fauht (whom he with thee begirds), ez sy fraw oder man,
Der mucr ez in lieb oder in minn nimer ofelaun. In Gotz namen,
Amen.^ wihe si mit andern crutern. Kriiuter-heilkunde (yr
1400) in the Giessen Papierhs. no. 992, bl. 11-3.
p. 1211.] Fern, hracJcen. Gr. irrepL^ I'r. its feather}' foliage.*
Ija,t.filix, It. felce, Sp. helecho, Fr. fougiire. Filix hcrba, palmes
Mercurii (Suppl. to 159) ; filicina, filix minuta, AS. eofor-fearn,
Celt, ratis, Wei. rliedyn, Bret, raden, Ir. raith, raithneacJt, Gael.
raineach (conf. reinefano), Pott 2, 102. Adelung's Mithr. 2, 68
from Marcell. c, 25 (Kl. schr. 2, 123). Finn, sana-ijalha (word-
foot), Esth. sona-ycdg, Bocler's Abergl. gebr. d. Esten 144.
Lith. hit-hresle (bee's chair) = tanacetum vulg., Nesselm. 226.
331. Serv. pourafish, tansy, tanacetum crispum (fr. po-
vratiti, to turn back ? ON. burhii, filix, polypodium, Swed.
brdken, Vesterb. frdhen, Dan. bregne. Again, ON. einstajyi,
Jonsson's Oldn. ordboc, Norw. einstabbe, einstape, Aasen 79''.
Nemnich sub v. pteris. Sv/ed. ormbunlie. Den wilden varm
treten, Parz. 444, 7. 458, 17 ; latentis odii filix excrevit, Dietmar
in Pertz 5, 736 ; filex iniquitatis exaruit 5, 742. Fernseed Tnakes
invisible, Wolf's Ztschr. 2, 30 : we have the receipt of fernseed,
we walk invisible, 1 Henry IV. 2, 1 ; Swed. osijnlighets grlis.
As fernseed in Conrad is thrown to the shad (schaid-visch,
Beheim 281, 28), so bugloss, which is said to blind all animals
born blind, is scattered to fishes, Rudl. 12, 13. T', 28. 32—48.
After walking naked to the cross-roads and spreading out a
pockethandkerchief, one expects fernseed, Zehn ehen 235. On
Christmas ni^ht, high and low used to walk in the fernseed ;
there you might wish for anything in the world, the devil had to
bring it. The Wend, volksl. 2, 271* makes it blossom at Mid-
summer noon : get hold of the blossom, and all the treasures of
* So, from the Slav, par-'iti, to fly, perd, wing, feather, Hehn derives not only the
redupl. Slav, and Lith. pa-part, pa-prat, but the Teut. Jam and even the Celt, ratis
which stands (more Celtico) for pratis. Hehn's Plants and Anim. p. 484. — Transl.
VOL. IV. D D
1678 HERBS AND STONES.
earth lie open before you. Conf. the Sloven, riddle : ' kay tsvete
hrez tsveta ? ' what blossoms without blossom ? Answ. praprot.
In Tirol, if you step on an irr-wurz, you immed. find yourself
plunged in a bog or a carrion-pit. A story of the irr-krant in
Stober's Neujahrstollen 32-3 ; conf. Lett, songs in Biittner nos.
1593. 1912.
p. 1212.] Artemisia, Fr. armoise, 0. Fr. ermoize,\Q called in
Champagne marrehore or marrehorc (marrubium?), which is supp.
to mean la mere des herbes (Rutebeuf 1, 257), as in fact arte-
raisia is called herbarum mater in Macer. Rutebeuf's Dit
<le Terberie 1, 257 makes ermoize the first of healing herbs : Les
fames sen ceignent le soir de la S. Jehan, et en font chapiaux
seur lor chiez, et dient que goute ne avertinz ne les puet panre
n^en chiez, n'en braz, n'en pie, n'en main ; mais je me merveil
quant les testes ne lor brisent, et que li cors ne rompent parnii,
tant a Terbe de vertu en soi. The Germ, word for it occurs as
a man's name Peyhos (yr 1330), Bamberger verein 10, 107, and
Beijpoz (yrs 1346-57) 10, 129. 136-8. 145. Even Schannat no.
■348 has the name Beboz (see Kl. scbr. 2, 399. Dronke's Trad.
Fuld. 420); and ' heijposs — artemesisb' in Vocab. Theuton.
(Nuremb. 1482) d. 7«. At last, in Vocab. ex quo Eltuil 1469,
" attamesia = %y«?/s.s,' and also ' incus = eyn anfusse,' the /in both
being appar. Mid. Rhenish.* ' Bismolteii, artemisia, est nomen
herbe, volgariter hyfus in ander sprach bock,' Voc. incip. Teuton.
^Bihes ist ain crut : wer fer welle gaun, der soil es tragen, so wirt
er nit miid sere uf dem weg, der tiifel mag im och nit geschaden ;
und wo es in dem hus lit, es vertribt den zober,' Heilmittelbuch
of 1400 in the Giess. hs. no. 992, bl. 128'\ 'Artemisia, heyfuss,
aonnenwendel,' J. Serranus's Diet. Latino-Germ. (Niirnb. 1539)
^'d''; ' in dem hifus,' Mono's Anz. '34, 337. Superstitions about
it, Panz. Beitr. 1, 249. * St John's coals (touchstones) are found
fr. noon to vespers of John's day under the heyfuss ; alias non
inveniuntur per annum,' Mono 7, 425. Artemisia is zimher,
zimbira in Hattemer 3, 597^ ; hergott-hdlzel in Nemnich p. 466.
AS. tagantes /ieZt?e = artemisia (tragantes, for rpayciKavda?),
Mone's Quell. 320^^ (conf. p. 1216 n.). OHG. stapa-wurz, stahe-io.,
abrotonum, Grafi" 1, 1052, Sumerl. 60, 2; our stahwurz, southern-
* The corruption of biboz into ' our meaningless beifuss ' is a fair example of
Folk-etymology : the herb is good for the pedestrian's /t'et.—TRANSL.
HERBS AND STONES. 1679
wood. OS. staf-imirt, dictamnum, dittany, Diut. 2, 1',I2. Arte-
misia is huggila in Hattemer 1, 314^'' and Mone 8, 400; huijel
Q, 220; hugge Q, 405 ; huggul, Voc. opt. p. 5P; (l)aTl 8e ev raU
oooL7ropiaL<; fx-r-j irapaTpijBeaOaL Tov<i /3ov/3(ova^, ayvov pd^Sov rj
T>}? apreijbicrla<i KpaTovp,6V7)<; (groin not galled if one carry a
switch of agnus castus or artemisia), Diosc. 2, ^12. Gallic irovep,,
Dacian ^ovocnr] (conf. i^warrjp, girdle), GDS. 208. Diefenb. Celt.
1, 172. Jr. mugard, AS. mucg-ivi/rt, GDS. 708. Boh. cerno-byl,
Pol. czarno-hyl, Sloven, zhernoh (black herb) ; Serv. hozluje clrutze,
God's little tree.
To Gothic names of plants, add vigadeind, Tpil3o\o<; (Suppl.
to 1215). On equisetum, see Pott's Comm. 2, 27. OHG. gnn-
sinc, nymphasa, potentilla, clavus Veneris, Graff 4, 333 ; MHG.
grensinc, Mone's Anz. 4, 244-6. In a Stockholm MS. we find the
spell : Unse leve vrowe gink sik to damme, se sochte grensink
den langen. do se en vant, do stunt he un hevede. se sprak :
' summe den soten Jesum Crist, wat crudes du bist ? ' ' Junk-
frowe, ik hete grensinh, ik bin das iveldigeste kint. ik kan den
kettel kolen, ik kan alle dink vorsonen, ik kan den unschuldigen
man van den galgen laten gan ; de mi bespreke un ineges dages
up breke, dem were God holt und alle mannen kuuue un golt
sulven.' in den namen des Vaders un des Sons, etc. Is grensinc
fr. grans, prora, bee. it grows in front of your boat ?
Clover, trifolium, Dan. klever. Germ, klee : nuhbldttlets klee
(p. 1079 mid.). Esp. significant is the four-leaved (p. 1137 end):
klewer veer, Miillenh. pp. 410. 557 ; clover cinqaefoil, Bret, march.
89. 93 ; to send trefoil and wine, Ai'ch. v. Unterfranken iv. 3,
169. Clover is called himmel-krant in Bavaria : schcin bliiet's
himel-kraut, Schm. 2, 196, conf. himel-blile, rainbow, himel-brand,
mullein (Suppl. to 1196) ; hergotts-hrot (-bread), head of clover
blossom, Schm. 2, 231, conf. brosam-kraut, Superst. I, 369;
Gotis-ampher (-sorrel), alleluja, Sumerl. 54, 35. Icel. smCiri,
trifol. album; Jutl. smdre. ON. qveisu-gras, trifol. fibrinum,
good for colic and hystei-ica passio (Suppl. to 1159 beg.). Swed.
vdpling : superstit. of the fyr-vdpl., fcm-vapL, D^'beck '48,
p. 22. Gall, v'l.sumarns, Diefenb. 1, 46 (Suppl. to 1192 mid.
Kl. schr. 2, 156. 171). Ir. shamrock, in O'Brien seamrog (Kl.
schr. 2, 156), GDS. 302. Welsh meilUonev , Armor, melchen,
melchon. Clover used in Persian sacrifices, Herod. 1, 132.
1680 HERBS AND STONES.
p. 1213.] Oui' gunder-mdnnleiii, gundel-rehe, is a tiny blue
flower, whereas OHG. gunde-reba = acer, maple; gunderebe, acer,
balsamita, Mone 7, 600. In a charm: ' guntrehen ger (maple
shoot ?), I toss thee up to the clouds/ Mone 6, 468.
p. 1213.] Morsus diaboli, devilshit, see Djbeck '45, 52. AS.
ragu (ragwort) is glossed by 'mosicum, mossiclum/ perh.
mosylicum ; otherw. ragu is robigo. Lye has also ' Cristes
maeles ragu, Christi crucis mosicum, herba contra ephialten
valens.' Schubert p. 197 : ragivurz, orchis.
Serv. stidak (shamefaced), caucalis grandiflora : it has a white
blossom, with a little red in the middle. This red, they say, was
greater once, but grew less every day, as modesty died out among
men, Vuk sub v.
Holder (wolf's-claw ?), when eaten, causes vomiting or purging,
ace. as it was shelled over or under one, Judas 1, 169. Lycopo-
dium complanatum, ON. jafni, Dan. jdvue, Swed. jemna, Vesterb.
jamm.
p. 1214.] A plant of universal healing power is heil-aller-welt,
agrimonia, Mone 8, 103; aUer froiven heil, MS. 2, 48*^; guotes
mannes heil, Hpt. 2, 179. Lisch's Meckl. jrb. 7, 230; conf. the
ointment mannes heil, Iw. 3452. Er. 7230.
p. 1214.] Borant seems a corrup. of andor, andorn (hore-
hound) : trail your shirt in blue tharand, N.Pr. prov. bl. 8, 229.
Gothl. farald, aggling, ett gras fur hvilket trollen tros sky, Almqv.
464'^. Hold up thy skirt, that thou graze not ^the white orand !
M. Neth. orant, Mone 6, 448. Hoist, giiler orant, Mlillenh. no.
425. 'A herb that says. Be wol-gemut, (of good cheer)!'
Hoflfm. Gesellschaftsl. 136; die hvQ.\xne ivoJgemut, Amhra.^. Wed.
p. 212. Pol. dohry mysli, good thoughts. The plant must be
plucked hastily, and liiddeii : e'/Lt/xaTreo)? rov opcyavov iv yepi
Kevdec, Athen. 1, 262 ; oplyavov ^Xeireiv, look sour, as though
you had bitten marjoram.
Porst, jporse is strewn under the table, to sharpen a guest's
appetite, Fries's Udfl. pp. 109. 110; conf. horsa, myrtus, Graff
3, 215.
p. 1214.] OHG. hart-houwi (-hay) must, I think, be the
harten-aue which the girl ' murkles ' to find out if her lover loves
her, Firmen. 2, 234. Fiedler's Dessauer volksr. 98. In Sweden
this hypericnm perforatum has to be one of the 7iine sorts of
HERBS AND STONES. 1681
flowers that make the Midsum, nosegay ; the picking of it is
descr. in Runa '44, p. 22-3 : you lay it under your pillow, and
notice what you dream. Again, that plant with St-John's-
blood sap (Miilleuh. p. 222) is the hart-heu, Schub. p.m. 184.
Schiitze's Hoist, id. 1, 117-8.
OHGr. reinfano, Graff 3, 521, Swed. renfane, tansy, seems to
be sacred to elves, Fries's Udii. 1, 109; it helps in difficult
childbirth. Does the name denote a plant that grows on boun-
daries [rain = strip of grass left betw. hedgeless cornhelds] ?
conf. rein- f am, Kl. schr. 2, 44.
p. 1214.] Was ividertdii orig. widar-dono, formed like aelf-
ponsL ? yet it is wedertam in Sumerl. 55, 49. The country-mouse
in RoUenhagen, when visited by the town-mouse, lays down a
bundle of widderthan, that gleams like a red poppy. Widerthon-
moos (-moss) is polytrichum commune, Schub. p.m. 210, other-
wise called golden fnmen-liaar (conf. the holy wood-moss of the
Samogitians, and the special gods for it, Lasicz 47). Frisch
calls widerthon a lunaria; the osmunda lunaria is named auJcehr-
hraut (sweep to-), and is supp. to give cows good milk :
Griisz dich Gott, anhehr -hraut '.
ich brock dich ab, u. trag dich nach liaus ;
wirf bei meinem kuhel (lay flesh on my cow) finger-
dick auf. Hofer 1, 36.
p. 1215.] TFe^-i(/-i.'?e = solsequium in Albr. v. Halb. 129^;
wege-weis^ cichov'wxva. intybus, Nemnich ; conf. AS. for-tredde,
our wege-tritt. Da wenic tvege-riches stuont, Parz. 180, 7;
other names are weg-luge (Staid. 2, 439) from Muogen,' and
' Hdnslein hei'm weg ' (or is it ' Jiduslein bei dem weg,' as in
Fischart's Onomast, 221 ?). Serv. hoJcvitza, plantago, fr. bok =
side; Boh. cekanha, fr. cekati = wait [Russ. 2>oputn{k, podorozhnih,
fr. puti, dor6ga=way]. Dicitur quod tres rami corrigiolae
(wegetritt) coUectae in nomine Trinitatis et cum oratione domi-
nica, suspensi in panno lineo, maculam oculi sine dubio toUunt,
Mono 7, 424. Das edle kraut weg-warte macht guten augen-
schein, Ambras. lied. p. 18 ; item es spricht alwiirtus, die wegwart-
wurlzeln soltu niecht essen, so magstu nit wund werden von
hauen noch von stechen, Giess. papier-hs. no. 1029 (conf. p. 1244).
'Advocati coiisueverunt se rauuire samhnco et plantagine ut
1682 HERBS AND STONES.
vincant in causis ' is Bohemian^ like that about the child^s caul
(p. 874n.). The above names remind us of Goth. vigadein6 =
tribulus (Suppl. to 1212 mid.), as the Gr. ^dro^ is perhaps from
j3a[vu), and the Lat. sentis akin to Goth. siu]?s, via ; yet conf. Kl.
schr. 5, 451 seq. GDS. 211.
p. 1215.] Of the leek an ON. riddle says : ' hofSi sinu visar a
helvegu, en fotum til solar snyr/ his head points to hell, his feet
to heaven ; to which HeiSrekr answers ' hofu^ veit i Hlo^ynjar
skaut, en bloS i lopt,' Fornald. s. 1, 469 (conf. the ^o\.(3oi in
Aristoph. Clouds 187 — 193). Sdra-lauh sio^a, boiling wound-
leeks, means forging swords 1, 468. With the leek men divine,
Dyb. ^45, p. 61 ; it drives evil spirits away, Fries's Udfl. 1, 109.
Hoiise-leek, sempervivum tectorum, Swed. tak-lok, wards off
misfortune 1, 110, 'Radix allii victorialis' is neun-hommlere in
Staid. 2, 236 ; in Nemnich neun-hemmerlein, siehen-hemmerl ein.
OHG. surio, snrro, m,, cepa, porrum, Graff 6, 273.
p. 1215.] The rowan or roiin (Dyb. •'45, 62-3) is called wild
ash, mountain ash, vogelbeer-baum, sperber-baum, AS. luice,
Plattd. laviehe, Wolf's Ztschr. 2, 85. Men like a staff made of
filher-haum, sorbus aucuparia, Possart's Estl. 163. Yixra. 'pMava,
sorbus, is planted in holy places : pildayat pyhille maille, Kalev.
24, 71. 91. Renvall sub v.
p. 1216.] Hah-niich-Ueh and wol-gemut (Suppl. to 1214) are
herbs of which wreaths were twined, Hiitzl. 15^ j 'ein krenzlin
von wolgemuot ist fiir sendez truren guot,^ gopd for love-sick-
ness 162-3.
p. 1216.] A wort, that the mermaid dug on the mount that
misrht not be touched, makes whoever eats it understand the
wild heastffowl and fish, Hpt. 5, 8. 9. A herb accidentally picked
opens to him that carries it the thought and sj)eech of others, Ls.
1, 211-8. Herb chervil blinds or gives double sight, Garg. 148*.
Ges. Abent. 2, 267. Whoever carries herb assidiose in his hand,
commands spirits. Tit. 6047. AYhen the dew falls in May on
the herb parbodibisele, one may harden gold in it, Tit. 3698-9.
Cattle are made to eat three blooming flowers, the blue among
them, so as not to be led astray into the mountains. Hpt 4, 505.
p. 1216 n.] AS. celf-pona is expl. by pona or pone, palmes,
pampinus, conf. OHG. upar-dono, sudai'ium ; is alb-dono then a
cloth spread by the elves ? If self-j^one be fem. and = OHG.
HERBS AND STONES. 1685
alb-dona, dona must be pampinus (our dohne, springe or noose)^
coil, tendril, and so alfranke (p. 418), Hpt 5, 182. AS. hclde
is sometimes ambrosia. Is hwdtcnd (iris Illyrica) equivalent to
soothsaying flower ? for Iris is at once messenger of the gods,
and rainbow, and a plant which the Slavs call Peranica, thunder-
flower. Finn, iviiohcn miekka, caprae ensis, is also iris, sword-
lily. Other notable herb-names in AS. are : Oxan-slippay
primula veris, E. oxlip, cowslip, Dan. oxe-driv, ko-driv, Swed.
oxe-lagg. Hundesfred, centauria. Eofor-prote, apri guttur, scilla.
Lnst-moce, ros solis, Nemnich di'osera, Staid. 1, 33G egelkraut.
Mddere, venerea, Mone's Quell. 320''; Lye has mdddere,
rubia, E. madder ; Barnes sub v. madders, rnathers, anthemis,
cotula. Metere, febrif uga, Sumei4. 50, 58 ; and melissa, metere
57, 59 (Suppl. to 1244). Muttere, mutterne, caltha. Staid. 2,
226; Finn, matara, mattara ; Mus gun mliathalr gun athair,'
flower without mother or father : ' a plant resembling flax, which
grows in springs,' Armstr. 368''. Weoff'o-hend, cyclamen con-
volvulus, E. woodbind, ivithc-hind, M. Neth. ivede-winde, Maerl. 3,
205 ; conf. iveendungel : ' ik kenne dat kruud, sede de diivel, do
hadde he iveendungel freten,' Brem. wtb. 5, 218 (AS. pung, pi.
pungas, aconitum, helloborus). Mage&e, magod'e, buphthalmus ;
conf. ' hay-maiden, a wild flower of the mint tribe,' Barnes.
Biacon-weed, chenopodium, goose-foot, Barnes. Gloden, caltha ;
also gladene, glcedene. Bod'en, lolium ; conf. heres-hoto, zizania,
meres-poto, Graff" 3, 81. Lelo&re, lapathum. Gearewe, mille-
folium, yarrow, OHG. garewa. JEthel-ferding, -fyrding, a
wound-healing- plant, from ferd, fyrd = army, war ? Brod'er-ioyrt,
herba quaedam strictum pectus et tussim sanans, Lye. Hals-wyrty
narcissus, from Jidlsian to make whole ?
Peculiar OHG. names : olsenich, Mone's Quell. 285'' ; olsnic,
baldimonia, herba thuris, Sumerl. 55, 11. 57, 26. Ducange sub
V. ramesdra. GraS 2, 512. Striph, stripha, Graff" 6, 751. Ert-
galld, AS. eorff-gealle, centaurea major, cornflower. Ilrosse-hilf,
Graff 4, 1180. Add the plant-names in the Wiesbaden glosses,
Hpt 6, 323.
Names still iu use: hrilndU, satyrium nigrum. Staid. 1, 216,
small, but scented; it is the Komance ivakUer, ra/.s-er, Mone's
Auz. '39, 391 (gerbrandli ?), conf. wald-meisterlein, asperula
odorata, M. Neth. wal-mester, Mone 6, 448. Herba matris silvae,
1684 HERBS AND STONES.
Wallach. mama padiira, wood-mother, wood-wife, Schott 297.
Manns-hraft, geum urbauum, Hess. Ztschi*. 4, 81. Tag und
nacJit 4, 94. Samei'l. 58, 29 ; Ssk. dies et nox in one word,
Bopp's Gl. 27^; Pol. dzien I noc, melampyrum nemorosum, Linda
1, 595^. F artunni-kr aid, Bi&chjs, alpina, Hess. Zts. 4, 84. Braiit-
ireue, erica, acquii-es a red tinge, Wachter p. 13; hraut im
Jiaar, Sommer's Sag. p. 61. Bernfa-kraut, anthyllis vulneraria,
Somm. p. 61; verm ein-lcr aid, maidenhair, Schm. 2, 587; conf,
heschrei-hr. (p. 1195). E 18611-1)1' eche, sferra-cavallo (p. 974), E.
moonwort, lunaria. Hone's Yrbk 1551. Maus-bJirleiii, m.o\ise-eB.r,
lierba clavorum, nailwort, makes horses willing to be shod
1550. i^a«^ = teufels-zwirn, clematis, Vilmar in Hess. Zts. 4, 94.
Druten-meM, hexen-mehl, semen lycopodii, is sprinkled over sore
babies. Wind-hexe, rolling flax, a steppe weed, Euss. perekati-
pole (roll over field), whose balls drift like thistledown, Kohl's
S. Russia 2, 113-4.
2, Stones.
p. 1218.] Rare stones are called ' steine, die kein gebirge nie
getruoc, noch diu erde brahte fiir,' Troj. kr. 2954. They are
known to Jews : it is a Jew that can tell Alexander what stone
it is, Alex. 7075 ; that master of stone-lore, Evax of Arabia, Lauz.
8531. Boundarij -stones, drei-herrn-steine are pounded to powder,
and drunk as medicine. Ph. Dieffenb. Wander. 2, 73. Other
healingf stones are ment. in Lohengr. str. 652, defensive helmet-
stones in Aspremont 20. 40-1. A stone that tells you everything,
Norske folke-ev. 1, 188; a stone taken in the mouth gives a
knowledge of foreign tongues, Otnit Ettm. 3, 32 — 25. Rhon 126;
another, put in the mouth, enables you to travel over water, H.
Sachs i. 3, 291*^. Simplic. 5, 12 p. 548-9; and there was a stone
that made you fly, Ges. Abent. 3, 212-7. The stone of fear keeps
you from being frightened : ' he hung a sclireck- stein on him,
Pol. maulaS'e 298.
Quattuor in cunctis sunt insita mythica gemmis,
durities, virtus, splendorque, colorque perennis
Gotfr. Viterb. p.m. 367^.
Bings, fnger-rings derive all their virtue from the stones set in
them. A vingerlin that repels magic, and makes joa aware of
HERBS AND STONES. 1685
it, Lane. 21451 seq. ; one that makes invisible (p. 871). So a
girdle with a precious stone in it makes whole, Bit. 7050 — 55.
The orphamis, wanting in Megenberg, is ment. by Lessing 8,,
175-6. Similar to the orphan is the stone claugestian on the
helmet. Roth. 4917 seq. paer se heorlda hedg brogden wundrum
eorcnanstdnUm eadigra geh wam //Z^a^ o/er hedfde; heafelan lixa^
|?rjmmc bi|?eahte, Cod. Exou. 238 ; his edgan ont^ode, liTilge
hedfdes gimmas 180, 7; is seo, eaggebyrd (oculus Phoenicis)
stdne gelicast, gladum gimme 219, 3. Hyaena bestia cujus p?f-
pillae lapideae sunt, Gl. ker. 146. Diut. 1, 239; and Reinhart's
eyes are supp. to be carbuncles, Reinh. 916 seq. One stone is
oculus felis, oculus viundi, bellocchio, Nemnich 2, 747-8.
Precious stones take the place of eyes, Martene's Thes. anecd.
4, 6 (Wachsmuth's Sitten-gesch. 2, 258) : in the sculptured skull
of St Servatius, stones blaze instead of eyes. Swed. ogna-sten,
ogon sten, eye-stone, means the pupil ; Dan. die-steen, ON. auga-
steinn ; and Alexander's stone, which outweighs pure gold, but
rises in the scale when covered with a feather and a little earth,
is an eye-stone, Lampr. Alex. p. 140 — 3 ; see Schlegel's Mus.
4, 131-2-3. Gervinus 1, 549 (ed. 3). Pupus, Koprj 6(f)6a\/xov,
Ducange sub v. It is Oriental too to say 'girl of the eye ' ; yet
also ' mannikin of the eye,' Gesenius, Pref. xliv. (ed. 2). GDS.
127.
p. ]218n.] Scythis succinum (amber) sacrium (not satrium),
Pliny 37. 2, 40; ubicunque quinta argenti portio inest (auro),
electrum vocatur 33. 4. 23. Pruut-golt, electrum, Gl. Sletst. 39,
391. Amber is in Russ. yantdrX, Lith. gcntdras, gintdras, Lett.
dzinters, ziJiters, conf. OHG. sintar = scoria, GDS. 233; Esth.
merre-kivvi, sea-stone, Finn, meri-lcivi. On the confusion of
amber with pearl, see both Schott in Berl. acad. Abh. '42, p.
301 and H. Midler's Griechenth. 43. Pol. hursztijn. Boh.
agsteyn, alcsten. M.Neth. lammertynsten, succinus.
p. 1219.] The pearl: ON. gimr, m., gemma, Ssem. 134'', also
gim-steinn ; AS. gi>ii, gim-ddn. With MHG. mer-griez, conf.
' daz griezende mer,' Fragm. 45*^. The diamond was taken to be
crystallized water : 'a little frozen wiisserli,' Anshelm 2, 21 ; fon
diu wirt daz is da zi (thereby turns the ice into) christallan so
herta, so man daz fiur dar-uber macliot, unzi diu christalla irgluot,
Merigarto 5, 25; conf. tstne steina, ice-stones, 0. i. 1, 70 and
1686 HERBS AND STONES.
' crystal made of ice/ Diez's Leb. d. troub. 159. 165. On the
Ssk. maralcata, seeBopp's Gl. 255-9. 266; chandra-Mrta, gemma
fabulosa, quae radiis lunae congelatis nasci creditur 118^.
p. 1221.] TheXvyjovpiou is also named by Dioscor. 2, 100.
Of a stag's tears or eyes comes a stone. The dragon's head con-
tains a diamond, Bosquet 205-6. The toad-stone, which occurs
e.g. in WolFs Dent. sag. p. 496, is likewise in Neth. ]iadde-
sten, Boh. eliahije Jcamen, 0. Fr. crapaudine, Roquef. sub v. ; the
French still say of diamonds, ^ il y a crapaud.' There is a
serpent's egg, which ' ad victorias litium et regiim aditus mire
laudatur/ PHny 29. 3, 12. One Segerus has a 'gemma diversi
coloris, vidoriosos efficiens qui ea utuntur/ CcSS. Heisterb. 4, 10.
Sige-stein, Eracl. p. 214. Hahn's Strieker p. 49 ; seghe-sten,
Rein. 5420 ; sige-ring, Hpt 3, 42 ; hiiet dich vor (beware of) alter
wibe gemein, die kiinnen hldsen den sigel-steiii, Hatzl. 93*^, 34 ;
sigelstein smden, Wolkenst. 40, conf. ' ein hickel giezen/ Fragm.
38"=. Renn. 13424, hickel-stein, Fragm. 21^ Can sigelstein,
segelstein have been the magnet ? ON. segel-steinn, sailing stone.
The swallow- stone, which grows in the crop of a firstborn
swallow, is known to Diosc. 2, 60 ; conf. Schm. 3, 399 : schiirf
(rip) schwalben auf, so vindestu darinne ein roten (red) stain.
p. 1222.] Georg Agricola (1546) De re metallica libri XII
(Basil. 1657) calls helemnites alp-schos, p. 703'^; hrontia donner-
stein, wetterstein, gros krottenstein, ceraunia der glatte donn.,
der glat wett., der glatte gros krott. 704*; omhvia donderst.,
wett., grosz krott. 706'''. The thunder-bolt has healing power.
Ph. Dieffenb. Wander, p. 33; the ON. for it is shrug gu-steinn ;
and we often find pSrsteinn as a man's name, e.g. Egilss. 476.
Another Finnic name for the bolt is TJkkoisen nalkhi, U.'s wedge ;
Lith. Laumos'pa'pas, L.'s pap, Nesselm. 277''. 353'^, and LG. raare-
tett, the (night-)mare's teat, N. Pr. prov. bl. 2, 380. Silex is in
ON. hiegetill, quasi rorem genei'ans.
p. 1222.] The diamond can only be softened by goat's-blood,
Pliny 37, 4. August. De civ. D. 21, 4; conf. N. Cap. 69. Er.
8428. Ms. 1, 180". Parz. 105, 18.
The carlmncle is taken from the unicorn's forehead, Parz. 482,
29 ; hebt den moed van een Espetin, want hi draegt karbonkelen
in sin hoorn, Ndrl. Heemskindp. m. 12. The carbuncle shines in
the darkest night, and puts out other stones, Hartm. biichl. 1500.
SPELLS AND CHAEMS. 1687
Keinh. 920. Morolt 45. Gr. Eud. 8, 10 [Vatte-lys are in Dan.
superstition small stones, which the spirits had for lamps, Molb,
Dial. 663). The carbuncle pales its lustre when the hero dies,
Rol. 196, 19 ; it lies ' ze Loche in dem Rine,^ Ms. 1, 15«. Sommer
on Flore p. xxvii. 1667.
The magnet : ON. lei&tr-steinn, Landn. 1, 2 ; E. loadstone
[i.e. leading, as in loadstar]. Prov. aziman, arimau, aijman, Fr.
aimant, Sp. iman. MHG. age-stein, Diut. 1, 60-1. Trist. 204,
14. 36. M. Neth. tuch-steii diese up-toch, Maerl. 3, 124. It
has been used in navigation since the 13th cent., Bible Guiot
633 — 653 ; legend of the loadstone, Altd. w. 2, 89.
Stone-coal is called Tiirken-blut-stein, stein-ol Tui-ken-blut,
Staid. 1, 329.
CHAPTER XXXVIII.
SPELLS AND CHARMS.
p. 1224.] Ou the power of the tJiree ivords, Kalev. 9, 34. 161 ;
conf. Arnim's March. 1, 47. [Tibetian and Mongolian writers
dilate on the force of each syllable in the Buddhist formula 'om
mani padmi hom.^]. Singing and saying turn to magic : eVmS^
larpSiv, Plato^s Charmides p. 156-8 ; 6e\Krrjpiov, charm, incan-
tation; verba jpuerp era dixit (Lucina), Ov. Met. 10, 511. OHG.
pi-gahui (be-sing) in the Mersebg spell ; galdr gala, Seem. 97-8-9 ;
riM got Oddr, ramt gol Oddrun, bitra galdra 240*. Fr. cJiarme
is fr. carmen: un bon charme vos aprendre, Ren. 7650; car-
7)iinare plagam, to charm a wound (away), Altd. bl. 2, 323; conf.
'er sprach zer wunden wunden-segen,' Parz. 507, 23. The
sorceress is ansprecherui, Mone's Anz. 7, 424; conf. bernfen,
beschreien, becall, beery, Ettu. Maulaffe 546-7. ON. orff-heill,
Ssem. 120''. Finn, sanoa, to say = conjure; sanat, conjuration,
Castren.
Blessings are pronounced more esp. at morning and evening :
8wer bi Hebe hat gelegen (had a good night), der sol dar senden
sinen morgen-segen, MS. 2, 169"; gesegenen unde t'lefe beswern,
Mar. 188, 30 (conf. 'tiefe fluochen,' p. 1227) ; besworn sis du vil
tiure ! Ges. Abent. 3, 53 ; einem die krankheit absegnen (bless
1688 SPELLS AND CHARMS.
one's illness away), Thurueyser 2, 92. Cursing is MHG.
verwdzen : var bin verwdzen, MS. 2, 172'^ ; nu var von mir v.
Ls. 3, 77 ; nein pfui sie heut v. ! Tit. 600, 2 ; verjiuochet u.
verwdzen wart vil ofte der tac, da sin geburt ane lac (the day
that his birth was on), Arm. Heinr. 160; and the contrary:
gehoehet (extolled) si der siieze tac, da din geburt von erste an
lac, Winsbekin 1. To verwazen answers the 0. Fr. dahe, dahez,
deliait, dahet, dehez, dehe, daz ait, often preceded by inal or cent,
Garin 1, 10. 209. 2,46. Ren. 404. 1512. 9730. 11022. Meon's
N. rec. 1, 202. 232. 4, 12. Orange 1, 202. 2, 151, etc. Trist.
3072. Aspr. l\ 46\ 23\ Ferabr. lix\ As Walloon haiti
= sain, and 73?d/iatfi = malsain (Grandgagn. 1, 265), we may
suppose a Celtic origin (Suppl. to 952). Einen mit fluoche
hern (smite), Mart. 163°, mit dem fluoche seilen 226* (fliieche
liden, "Waltli. 73, 5; fiuoch hejagen, MS. 2, 137; in sih selbon
luadun {they loaded) mihilan fluah, O. iv. 24, 30) ; hist unde
/Zdfc, Upstand. 1837 (the Goth, beist?); digen einen, precai'i,
imprecari, Gramm. 4, 655. AS. wyrigean, maledicere, Homil. 2,
30. ON. holva, diris devovere, Ssem. 1S6; roggva, a diis mala
imprecari (lit. to fold ? akin to roggr, roggvai', pallium plicatum?).
0. Slav. liJii'iti, pres. kl'uu, Serv. Ideti, pres. kunem [Russ.
kliasti, klinati], to curse.
p. 1224.] The AS., beside hivistlian, has hwisprian, to whis-
per. MHG. slangen (snake's) luispel, Diut. 1, 58 ; ivispler, who
sweetly wispelt to the fishes, Gesta Rom. ed. Keller p. 65. OHG.
winison, to mutter. Apuleius p. m. 79 speaks of magicum susur-
ramen. Piping too has a magical effect : il dit un charme
que il avoit aprins, trois fois sijla, Garin 2, 104. A shirt laid
lengthwise on the table is hemurniured till it stands upright,
jumps about, and lies down again; you judge by this of the
owner's illness, Ettn. Medic, maulaffe 269, 270. Neth. hdsteren
is both to listen and to speak low; the witch is a luister-vink,
luister-zuster.
p. 1226.] MHG. runen is to whisper : 'daz ir mit ir runet,
you whisper to her'; 'daz si mit iu niht runen kan,' MS. 2, 83^.
Runes were also cut on the roots of trees : risti d rotina runir,
rioSra'Si i blo^i, qva^ si^ah yfir galdra, geek ofug ok andscelis
(against the sun) um tret, me^ morg romm um-mi3eli ; he then
throws the wood into the sea, and lets it drift to one's de-
SPELLS AND CHARMS. 1689
struction, Grettissaga c. 85 ; scera a rotum ras vl&ar, Saem. 29".
Rune-sticks had things tvrapt and woven round them, Saem.
195'', like the Fris. teuar; lag^i a stafi 94''; hete-rune bond, Cod.
Exon. 416, 6; imvit-rune 279, 7; helli-i-una, like M. Neth. hd-
scomviughe ? Parton. 20, 13 ; hell-rmme, Mathesius 1562, 154'';
liosta hel-stdfum, Saem. 145'', conf. faesta feihi-stafa 4P. For-
nald. s. 1, 436. AS. fdcM-stcef; bregSa blHnd-stdfum,Ssam. 193"',
at gaman-runom 2o-6, i val-runom 160'', mdl-rmiar 214'', runar
vlltar 252% vilt rUta 252''.
p. 1227.] The might of the Word is extolled by Freidank 67, 1 :
Durch toort eiii wilder slange gat (snake goes)
zem manne, da ^r sicli toeren lat (lets be fooled) ;
durch ivnrt ein swert vermidet (forbears)
daz ez nieman versnidet (cuts no one) ;
durch wort ein isen nieman mac
verbrennen, gluot ez alien tac.
Er spracli ein wort mit grim, daz sich der here uf-sloz (opened),
Altsw. 80; ja mciht ich sit eineu boum mit vitner hete (prayer),
sunder wapen, nider geneigen, MS. 1, 51". A runar-helti opens
any lock, drives all disease away, Ftiroiske qviider pp. 228. 286;
two dwarfs c\it vafrlog-i icifh runes 138. 140. Song: can burst
fetters, Somadeva ], 134. ON. pohu-visur call up mist and
darkness, Fornm. s. 3, 97-8. A letter was tied round the sword,
Wigal. 4427. 7335, as runes had formerly been carved on it.
Men used to bind certain things by oath, e.g. sivords, Altd. bl.
1, 43. Ligamenta aut etiam scripta in contrarietatem alterius
excogitare. Lex. Visig. vi. 2, 4.
p. 1228.] Let one or two good wishes precede the curses :
Got miieze im ere meren (add honour) !
ziio flieze im aller saelden fluz,
niht wildes mide sinen schuz (shun his shot) ;
sins hundes louf, sins homes duz (tooting)
erhelle im u. erschelle im wol nach eren ! Walth. 18, 25.
conf. the curse, Ls. 2, 425. Here is a beautiful blessing :
Der sumer si so guot (be so kind),
daz er die schoene in siner wunne (bliss)
laze wiinuecliche leben (let blissful live) I
1690 SPELLS AND CHAEMS.
Swaz wol den ougeu tuot (whate'er delights the eye),
und sich deu liuten lieben kunne (can please),
daz miieze ir diu Saslde gebeu,
swaz griienez uf vou erden ge,
oder touwes obenan nider risen muoz (may trickle down),
loup (foliage), gras, bluomeu und kle (clover) !
Der vogel doenen (melody) geb der schoenen
wiinneclicheu gruoz (blissful greeting) ! MS. 2, 183^.
Again : ze heile erschine im tages sunue, nahtes mane, und
iegslich stern ! MS. 2, 174''; din zunge griiene iemer, din herze
ersterbe niemer ! Trist. 7797 ; Got laze im wol geschelien !
MS. 1, 74'' ; Got des geve en jummer hel, dat kraket (so that
it roars), Wizlau 9, 28.
Curses are far moi-e frequent and varied : mine vliieche sint
niht smal, Beneke 377. They operate quickly : ein swinder fluoch,
MS. 2, 71'' ; mit snellem fluoche, Tit. 2588 ; ein wilder fluoch,
Wolkenst. 42. They hold men like a vice : uns twinget noch des
fluoches zange, MS. 2, 166". They alight, settle, cling : solten alle
vliieche hlehen, ez miiezte liitzel liutes leben, Freid. 130, 12 ; der
fluoch hehleip, Hpt 5, 516; dem muoz der fl. beJcliben 5, 550 ; der
fl. klehet 8, 187. They hum you up, Nalus p. 177. They take
flight, they turn home as birds to their nest. Berth. 63 ; die fliiche
flohen um die wette, Giinther 163. Strong above all is the
curse of the dying : |'at var tinia p'eirra i forneskju, at orcf feigs
manns m^tti mikit, ef han bolvaSi 6-vin siuum meffuafni (cursed
his unfriend by name), hence names were suppressed, Seem. 186*.
Sigfrit, wounded to death, scolds, Nib. 929, 3. 933, 4 (see schelten
below). A faither's blessin' bigs the toun, A mitlier's curse can
ding it doun. A mother's curse is not to be turned aside,
Holtzm. 3, 144. Effectual too is the pilgrim's curse, Gudr. 933,
and the priest's, Holtzm. Nib. 117. The curse of aged men that
fear God works fearful woe, Insel Felsbg 1, 22. Carters have
curses on the tip of their tongue. Philander 2, 345; so have
qflicers, Gellert 4, 145.
Oaths and curses coll. by Agricola nos. 472 — 502 ; spell-bindings
in Ls. 1, 410-1. 2, 424—8. Ssexn. 85. Fornald. s. 3, 203-4; a
song of curses on Otto III, in Pertz 2, 153. De Vries of Hoofts
Warenar 97 — 100; Servian cux'ses in Talvj 2, 385. Vuk nos.
152-4-7. 162. 219. 393.
SPELLS AND CHARMS. 1691
The savage heartiness of the cursing is set forth in a number
of strong phrases : ' his cursing was cruel to hear/ Ettn. Unw. d.
743 ; 'he set up a cursivg and sco]dln<j, no wonder if the castle
had sunk into the ground, Schweinichen 2, 70 (daz se da Jiiiochten
niemen, unde daz Hagenen kint bleip unhescholten, Gudr. 933, 4) ;
er fahet an (begins) ze fluchen u. ze schweren, dass das erdtreich
mocht undergon (?) ; ' cursing, enough to send stones flying
into the sky/ Kaserei 126; 'he swore fit to make the sh/ boiu
down,' Wickram's Rollw. 9; 'cursing, so that it might have
thundered,' Garg. 149" ; ' cursing, till the rafters crack,' Diet, sub
V, balke; 'he curses all signs (omens), till the floor cracks,'
Hebel 44; to curse all signs, Staid. 2, 468 (p. 1105 end);
' swearing till the toads jump,' Firmenich 2, 262 (conf. the
krotten-segen, Garg. 230^) ; ' he curses one leg off the devil's
haunch, and the left horn off his head,' Garg. 232* ; ' he cursed
the nose off his face,' Schuldban 27 (?). Ejaculations that call
upon God to curse and crush, are the most solemn : daz ez Got
verwdze ! Er. 7900 ; so si ich verwazen vor Gates ougen ! Herb.
1068; daz in Got von himele immer gehoene ! Gudr. 1221, 4;
' God's power confound thee!' Melauder 2, no. 198; Hercides
dic[ue istam perdant, Plaut. Gas. ii. 3, 57; qui ilium di omnem
deaeque perdant 61 : Got du sends an minen leiden man den tot,
daz ich von den iilven werde enhunden, MS. 1, 8P (p. 1161) ;
swer des schuldig si, den velle Got u. nem im al sin ere 81'' ; Serv.
uhio gha Bogh, Vuk (ed. nov.) no. 254. M. Neth. curses use
the word 'over' in consigning to the devil: nu over in duvels
ere, Limb. 4, 62 ; over in's duvels name 4, 1088 ; nu over in der
duvele hant 7, 638 ; nu over in's duvels geleide, Karel 2, 4447.
MHG. der tievel var ime in den munt (get in his mouth), Reinh.
161'2; dass dir der henker in d en rachen fiihre (in your throat),
Felsenb. 3, 443 ; dass dich ! (devil take, underst.) ; dass dich das
wetter verborne, Meland. 2, no. 362 ; ir letz' die slach der schauer
u. kratz der ivilde her, Wolkenst. 30. ON. eigi liann iotnar,
gdlgi gorvallan, Seem. 255" ; triiU hafi ]'ik allan, ok sva gull ]nt,
Kormakss. p. 188; far \\x nu p'ar er smyl hafi ];ik (to one's ship
on landing), conf. the formula of benediction in Kg Home, 143.*
" With the curse 'daz die vor Inlchen laegen ! ' conf. also '.Toh. ror ChiU;un,'
Oestr. arch, (i, 178; ein jar cur kilchen stau, MS. 2, 121"; muoler diu ir kint hit
vor ipital oder kirchen ligen, Eenn. 18376 ; an ein vclt legen (in unconsecr. ground),
l>erth. 230. 330 ; hegrchnisse I'lf dem wide, Gefk. Beih 10.
1692 SPELLS AND CHAEMS.
Du scholfc varen in dat ivilde hrok, Moneys Scliausp. 2, 100-1 ; an
den ivildeii luolt 2, 101 ; conf. 'ze holze varn/ Kolocz 262 ; Klinsor
und waerest uhev si-, MS. 2, Q^ ; versigelen miiez er ilf daz mer
von wibe u. von kinde 1, 6\ Lett, eiij vilham, go to the wolves ;
vUl'eem apendams, wolves eat thee, Stender 360 ; so ezzen si die
tvilden Jcrdn, Keller^s Erz. 196 ; ]ntt skyli hiarta hrafnar slita.
Stem. 232*; dat ucli de raven schinnen, Karlm. 140, 23; des
tniiezen si die tvolve nageu, Altd. w. 2, 56 ; ir herzen miiezen
krdnvuoz nagen, MS. 2, 119'^; den verraiden (shun him) rdsen,
u. alle zltelosen (daisies), u. aller vogeUine sane 2, 63^; ich schaffe
daz ir aller froiden struzen ie widerspenic miiezen wesen 1, 4^;
Marke du versink 2, 79'' ; ut te paries inclinans obr.uat, ut te
afflicta senio arbor caediiave obruat, Meland. 2, no. 198. Death,
disease and sorrow are often imprecated : nu iz dir (eat to thyself)
den grimmen tot, Ges. Abent. 2, 667; wolde Got, waere din houpt
fill (rotting in the ground), Renn. 12192 ; daz dich aezen die
maden (maggots), Helbl. 1, 1212; daz diu oiigen im erglasen 2,
512 (a Gaelic curse : marhJtphaisg, the shroud over thee !) ; so
er nxiieze erknur en {?) 8, 227 ; hin ze alien siihten 2, 745 (conf.
alles, aller, Diet. 1, 213) ; so dich diu snht benasche 1, 1202 ; Got
geb dir die dri'is u. den ritten, Pasq. 1, 157; diu snht an iuwern
losen Icragen (neck), Reinh. p. 302. DaJtaz aie parmi le col, Meon
N. rec. 1, 202. 232; mau-dahet ait et el col et el nes, Orange 5,
2650; cent dehez ait parmi la cane, Trist. 3072 ; tu ut oculos emun-
gare ex capite jjer nasiini tuos, Plaut. Cas. ii. 6, -39 ; dass du die
nase in's gesicht behaltst, Reuter olle kam. 3, 25-6. 48. 301 ; da
var diu siilif in iuwer oven, MSH. 3, 438=*; we dir in die zende
(teeth), Ben. 324; la male gote aiez as dens, Ren. 14322; daz iu
der inunt werde ivan (without) der zungen, Parz. 316, 4; daz si
(the tongue) versivellen miieze, u. ouch diu kel (gullet), MS. 2, 5''' ;
din zitiige miieze dir werden lam, Morolf 1150; in miiezen erlainen
die kniibel (their nibblers, teeth?), Hpt 6, 492. Mod. 'may you
turn sour.' Lith. kad tu suruktum (shrivel up). Wdfen iiber
diu otigen, etc., woe to the eyes wherewith I saw thee, woe to the
arms wherein I held thee, Ettm. Ortn. 7, 2 ; daz er immir nbiljdr
muoze haben, Ksrclir. 6958, conf. malannus (p. 1160 end).
There is a curse beginning 'Als leit si dir (so woe be to thee),
Karaian,Teichn. 41 ; conf. 'Als ungluck dich ( = auf dich ?) fliege,
Kell. Erz. 244, 31 : min sele si ungeheilet, Rab. 79 ; daz si sin
SPELLS AND CHARMS. 1693
g'uneret (they be dishonoured), MS. 1, 194*. ON. von se su
vcettr vers ok harna, Ssem. 214'' ; wan, waere erswerzer dan eln hoi,
MS. 2, 100'' ; der werde z'einem steine 1, O'^ ; on the contrary ' Be
born a man,' Somadeva 1, 7. 1, 81. Vervluochet si der tac, diu
ivUe (day, hour), Mai 137, 38. 138, 1 ; conf, vloecte die loile,
Lane. 12224-755. 16250; so hazz micli allez daz si, Helbl. 15,
677.
p. 1228.] (Ku^am serentes) prosequuutur etiamcum JiiaZech'c^is,
Pallad. Rutil. 4, 9. Women boiling yarn must keep telling lies,
or it will not turn white. A solemn adjuration is in Swed.
mana neder (to charm down ?), Runa '44, 60 ; M. Neth. manen,
bemanen, Belg. mus. 2, 116-7. Finn, manaan, monere, adjurare ;
manaus exsecratio.
p. 1229.] With helUruna take the prop, name Walamna,
Karajan 67, 16, and the sepulcrorum violatrix mentioned after
'adultera^ and 'maleficaMn Lex Burgund, 34,3. Groa sings
nine galdra to her son, and the galdr is caWedJidlnytr, S^em. 97'\
Conversely the child talks with the mother at her grave, Rhesa
dainos 22, and Svegder wakes his dead mother in the hill, DV.
1, 264. Eulogies sung at the grave-inound are also ment. in Hall-
biorn p. 859. Raising the dead comes easy to christian saints,
but it was more than Zeus could do : rovrwv iircoSaf; ovk iTrolijae,
Aesch. Eum. 649. 'Linguae deficndi dira carmina ligno insculpta
supponere' forces him to speak, Saxo Gr. ed.M. 38. The tongue
sings aloud after the head is cut off, Ecke 239.
p. 1230.] Wolvesdriizzel's and other magic is ascr. to Simon:
Bindet man ime die vuoze unde die hende,
schiere losit er die gebende ;
diu sloz heizit er ufgan (bids the locks open),
nihein isen mac vor im bestan.
in hulzinen siulen (wooden posts)
machet er die sele,
daz die liute waenent daz sie leben.
aide ronen heizit er bern, etc. Kaiserchr. 2118.
Much the same is told of OSinn, Yngl. saga c. 7.
p. 1230.] Es regnet u. schneiet alles von sacramenten u.
flnchen, Albrecht's Flucb. ABC. 45. Men spoke contemptuously
VOL. IV. E E
1694 SPELLS AND CHARMS.
of amies veteranarum fahulae, Pertz 6, 452^^ and altes wihes
jluochen, Ges. Abent. 3, 78.
p. 1231.] KI. schr. 2, 1 seq. Hera duodey = AS. hider and
J?ider, Hpt 9, 503\ Wright 289''. Suma duhodun umhi cunio-
widi ; so three white maidens pick and pull at flowers and
wreaths, Miillenh. p. 350. Freyr also sets free fr. bonds (Suppl.
to 215). Groa siugs :
pann gel ek inn fimta
ef |?er fioturr verSr
borinn at bog-limum ;
Leifnis elda last ek j^er
fyr legg af kve^na,
ok stokkr ]?a lass af limum
en af fotum fiotiir. Sasm. 98\
Minne so hint die minnecliche, oder aber mich en-hint (love bind
her too, or unbind me), Keller's Eom-vart 651; conf. heado-
runan onhindan, Beow. 996; 'to burst bolts and fetters/ St
Louis 86, 7. 96, 2. Dietm. of Mersebg says : legimus, quod
unius captivi vincula, quern uxor sua putans mortuum assiduis
procuravit exequiis, toties solverentur, quoties pro eo acceptabiles
Deo Patri hostiae ab ea offerrentur, ut ipse ei post retulit, cum
domum suara liber revisit, Pertz 5, 740. Side by side with
bond-spells stand the wound-blessings : den ivunt-segen man im
sprach, St Louis 1531 ; conf. the houpt-segen, ougen-s., pferit-s.
and iminden-segen in Hpt. 4, 577. By magic spell a wound is
quickly healed, Holtzm. Ind. sag. 2, 176. The sword also re-
ceives blessing : swertes segen, Frauenlob p. 77 ; segent er im daz
swert, Mai 83, 39 ; segen din swert, Altsw. 64.
p. 1234.] Kl. schr. 2, 1 seq.; to the passages there quoted
p. 12, add : ze holz varn, Hpt 2, 539 ; ze liolze, ze walde varn,
Hahn's Strieker 9, 13. 10, 33. 11, 78; vuor zi lualde, Diem.
110, 1; din setzen ist noch niht ze Jiolz (thy stake is not yet
lost), Fragm. 23''. With the first line of the Spell, conf. Petrus
u. Paidus gingen to Jiolt un to hrol; Lisch 9, 226. Balder's foal
must be the horse that was burnt with him, Sn. 18. One
more spell for a lamed horse runs thus :
Jeg red mig (I rode) engang igjennem et led,
saa fik min sorte fole vred (my black foal got hurt) ;
SPELLS AND CHARMS. 1695
saa satte jeg kjod mod kjod, og blod mod blod^
saa blev min sorte fole god.
Floget (ON. flog, dolor acer) botas genom denna losning : ' flogef
ocb flomdet skall fly ur brusk och ben i stock och sten, i namn
Fader/ etc. Dii att upropas trenne ganger : ' trollet salt i herget,
hasten (horse) feck floget, spott i hand, sla i mun, bot i samma
stund/ Eaiif. Esthonian spells in Kreutzvvald and Neuss p.
97-8-9. 122-3. On the cure for dislocation in Lapland, see
Castren's Reise 153. Ernst Meier p. 516. We still say of a
platitude, it wouldn't cure a lame jade. To the spell in Cato, add
the formula ' mota et soluta/ Grotefend's Rud. Umbr. 4, 13. A
similar spell in Atharva-veda, 4, 12 : ' Setting up art thou,
setting up, setting the broken bone ; set this one up, Arundhatt I
What in thee is injured, what is broken, thy Maker set it right
aga,m, joint to joint. Come marroio by marrow, and joint hy joint;
what is gone of thy flesh, and eke thy bone, shall grow ; marrow
to onarroiv be joined, skin with skin arise, blood arise on thy
bone; whatever was broken, set right, 0 Herb ! Arise, walk,
haste thee away, fair as a chariot runs on wheel, felloe and nave.
Stand firmly upright ! If it broke by falling in pit, or a stone
being thrown have hit, together, as parts of a chariot, fit limb to
limb the Elf (ribhu) ! '
p. 1235.] Cod. Monac. lat. 536 sec. xii. has the spell altogether
in narrative form : Nesia nociva perrexit vagando per diversas
plateas, quaerens quem laedere posset; cui occurrit Dominus et
dixit : * Nesia, quo vadis ? ' ' Vado ad famulum Dei N., ossa
fricare, nervos meduHare, carnes exsiccare.' Cui dixit Dominus :
' praecipio tibi in nomine Patris, etc., ut deseras famulum Dei, et
pergas in desertum locum.' So in colic of the head or belly, the
spell-speaking old woman grasps the painful part, presses it
tightly together, and says 9 times : * in the name of God, etc.,
lady mother, I seize thee, I squeeze thee, do go to rest in thy
chamber where the Lord created thee,' N. Pr. prov. bl. 3, 472.
In Masuria they say: 'Depart, ye tv kite folk (biale ludzie, p. 1157)
fr. this christened Gottlieb, out of his skin, his body, his blood,
his veins, his joints and all his limbs. Far in the sea is a great
stone, thither go, thither sail, there drink and thei'e devour, by
the might of God, etc.,' ibid. 3, 474, And for the evil eye :
1696 SPELLS AND CHAEMS.
* Dropped the dew from the sky^ from the stone, on the earth. As
that dew vanishes, has vanished, is blown away in air, so may
thrice nine enchantments vanish, j'^erish in air and he blown away,'
ibid. 3, 475.
p. 1241.] Wahs, wax, is fr. wahsan, to grow, as cera fr.
crescere; conf. 'Des genuhtsam nam zuo, als ein teic wol erJiahen,'
grew as a dough well risen, Ges. Abeut. 2, 446. To 'here ])i
turf to cyrcean' in the AS. bot (p. 1237 beg.) corresp. the ' cespi-
tem terrae super altare ponere,' Kemble no. 177. The spells in
it, and the laying of a broad loaf in the first furrow, are illustr.
by Pliny 25. 4, 10 : 'hac (radice panaces) evulsa, scrobem repleri
vario genere frugum religio est ad terrae piamentum/ Bebelii
Facetiae p. 72: supplicationes circum agros frugiferos fieri solitae.
As cakes were baked for Bealtine, so were ' Siblett cakes after
wheat-sowing,' Hone's Yrbk 1596. Old spells spoken atjiax-
■sowing in Schaumburg, Lynker nos. 319, 320, in Bavaria, Panzer
2, 549 — 551, in Thuringia, Meland. Jocoser. torn. 2 no. 503.
The Wallachians dance to the hemp (pentru cinnib), the dancer
lifting her arms as high as she can, that the hemp may grow
high, Schott p. 302. At Newy ear's midnight the Esthonian
farmer throws a handful of each sort of grain on to the shelf,
crying 'God grant the grain this year may grow that high,'
Possart's Estl. 171.
p. 1242.] In Strieker's farce of the Thieves, Sant Martin
professes to guard the oxen in the stall, Hahn pp. 22—27; and
a blessing for swine says 'Johannes videat illos, Martinus expas-
cat,' Hattemer 1, 41 0\ The 'Abraham's garden' in the herds-
man's spell occurs elsewh. too: durch den Abrahenischen garten,
Orendel 1240; ez leit uns in Ahrahames garten, MSH. 3, 223''.
A Finn, song in Kantel. 1, no. 176 says, Jesus guards the flock.
Snvefar and Efeld (mother nature) watch the cattle, Kalevala
(Castren2, 50).
p. 1242.] Haltrich found a Germ, hee-spell in the pasteboard
cover of a book (no. 245 of Schassburg school library) entitled
Disput. de Deo, etc. Claudiopoli 1570: Maria stund auf eim sehr
hohen berg, sie sach einen suarm bienen kommen phliegen. sie
hub auf ihre gebenedeyte hand, sie verbot in da zu hant, ver-
j?prach im alle hilen u. die beim versloszen, sie sazt im dar ein
fas, das Zent Joseph hat gemacht : ' in das solt ehr phliipreu (into
SPELLS AND CHARMS. 1G97
this shall ye fly), u. sich seines lebens da geuiigen/ la nomine,
etc. Amen.
p. 1243.] 'They made tviUow-Jlutes and elder-pipes,' Garg.
193^^; han spelade harhen af all slags triid (could play the bark
off any kind of tree), Arvidss. 2, 311; han sp. h. af hardaste
triid 2, 314; han lehte barken af bjorke, af boke-trii (birch,
beech) 2, 317; gerath wol (turn out well), pfeifen-holz, ich pfeif
dir ja wol darzu, oder du wirst zum bolz, Garg. 213"; will das
holz nit zu'n pfeifen geraten, icli pfeif im dan wol, so will ich
singen, so gerat's zum bolz, ibid. Other rhymes for loosening
bark in Woeste p. 20. Firmenich 1, 294. 352. 426. 442. 2, 102.
Panzer 1, 269. Fiedler 97.
p. 1244.] What herb is fehrifnga ? for which Suraei'l. 56, 58
gives metere (Suppl. to 1216 n.> mid.); Gl. Sletst. 39, 405 febre-
f ugia matlrna ; Dioscor. 3, 7 ceutaurium minus, multiradix, 3,
126 conyza, intybus ; ' featlierfowl, the plant feverfew,^ Barnes.
A spell like the AS. one, in which the disease is bidden
withdraw, is in Serv. called ustuh, fr. ustuknuti, to retire ; and
the herb employed is likewise ustuh. Not only witches, but rats
and mice are sung away, as by the famed rat-catcher of Hameln.
In Ireland it is a gift of hereditary poets, Proc. of Ir. Acad. 5,
355—366.
p. 1245.] With the AS. idiom agrees the MLG. : ic en-can
den Jionger niet genesen, Ver Ave in Belg. mus. 6, 414; conf M.
Neth. ghenesen, ghenas = sanare. Lane. 1996. 8458. Maerl. 3,
190. 2, 111 ; but also = sanari, Maerl. 2, 156, was genesen =
sanatus erat 2, 135.
p. 1247.] IZaj'en, nightmares, Gefk. Beil. 151. Bocks-mahrte,
spectre, Kuhn in Hpt 5, 490 ; hletter-m., drilch-m., Sommer
p. 46. Sloven, mora, both mare and nightm., fr. morim (I
throttle) ? kiki-mora, nightm., Hanusch 333. In the eastern
parts of Mittelmark, murraue means oppressive as nightmare,
but also a being like the Harke or HoUe of other places, that
has tangled eyebrows, that mats the hair and knits up branches
of fir trees, Hpt 4, 386. 5, 488. A drom of the mere = maar-zopf ?
Diut. 1, 439. Mare-zifz, -teat (Suppl. to 1222). Ir. tromluidhe,
nightm., fr. trom=heavy. Of 7 boys or 7 girls born in
succession, one becomes a nightmare. Nightmares slip through
a buckle-hole in your belt, and press you, Miillenh. p. 242-3-4 ;
1698 SPELLS AND CHAEMS.
dich hat geriten der mar, Ges. Abent. 3, 60. Where the maar
has alio-hted on the corn, it turns black or full of cockles; the
hop on which she has sat spoils, Wolf p. 689. On maar-spells,
see Hpt 7, 537-8. Altogether like the Hennebg spell is one
fr. Kuhlund :
Olle wasser wote (wade),
olle baemer blote (un-blade, disleaf),
olle baege staige (mountains climb),
olle kieche-speitze maide (spires avoid) ! Meinert p. 44.
And they are found in other parts too, Leopr. 26. Panzer 1, 269.
Kuhn p. 461.
p. 1248.] With the spell ' Sprach jungfrau Hille : hint stand
stille ! ' conf. the adjuring of blood in Hpt 4, 391, and the
frequent formula : stant pluot fasto ! Kl. schr. 2, 29 ; stand
still, du wildes blut ! Mone 6, 469 ; daz du verstandest, u. nit
me gaugest 7, 420 ; do verstuont daz bluot vil gar, Walth. v. Rh.
138, 11; verstellen, to stanch, Mone 6, 460. 7, 420. In a spell
for stanching blood, the history of iron is related, Kalev. rune 3
(nov. ed. 9). There is a plant named hluot-stant, Sumerl. 56, 6(3 ;
a Thracian herb ia')(^-aifxo<;, Welcker's Kl. schr. 3, 29. Fris.
' blod sJcetta,' protect, Richth. 236, 13. In the names Blut-
stiilpe, Blut-giilpe, stillpen is to stanch, M. Neth. stelpen, Lane.
3593. Part. 90, 15 ; stelpte mans bloet, Lane. 42658, wonden
gestelpt 44470; thaz bluot ir-afi)-stulti = &e sisteret, 0. iii. 14, 22 ;
and giilpe resembles the Norse Gylfi. MHG. daz bluot ver-
straeten, Pantal. 228.
Sine wunden si besach (she examined),
ir segen si dariiber sprach. Wigam. 5267.
^ Holy Tumbo hless this xoound away' (p. 528-9. Suppl. to 1231
end). Fingerworm-spells, see Happel in Mannhdt's Ztschr.
3, 2. E. Meier's Sag. no. 464-5. A red, a white, and a black
worm in Mone's Ndrl. lit. 337; white, black, grey and green in
a Cod. Dresd. M. 21". ' Christus in petra sedebat ' sounds like
' Tumbo saz in berke,' Kl. schr. 2, 29 ; Rother uf eime steine
saz, Roth. 442. [Pillicock sat on Pillicock's hill, K. Lear].
' God the Lord went over the land, there met him 70 sorts of
gouts and goidesses. Then spake the Lord : Ye 70 gouts and
PEEFACE. 1699
goutesses, whither would ye ? Then spake the 70 g. and g. :
We go over land, and take from men their health and limbs.
Then spake the Lord : Ye shall go to an elder-bush, and break
off all his boughs, and leave unto (naming the patient) his
straight limbs. In the name, etc.^ Conf. ' flaugk blatter u.
nicht zubrist, das gebeut dir herr Jesu Christ,' fly, pustule, and
burst not, so bids thee, etc. (1597), WolPs Ztschr. 1, 280.
p. 12-i8.] Zeter und iveide liegen in streite, Hpt 4, 390; conf.
' die hiinsche und der drache ' (p. 1163).
p. 1249.] Animals are appealed to : 'I pray thee, swallow,'
Schm. 3, 362; adjuro te, mater aviorum (p. 1242). One's own
powers are summoned up : Finn, nouse luontoni, surge vis mea !
Renvall 1, 294'\ Again, there are particular ivords of great
magic power : herlicke, herlocke ! loolicke, polucke, podrei ! Fr.
Arnim's March, no. 8 ; Fr. hrelique breloque ! herlik herloc,
Biondelli's Dial. 133 ; conf. Boh. pcrJJk tudes.
PEEFACE.
p. xxiv.] The difference between the Norse and the German
system of gods appears the more considerable, when we reflect
that our Eru, Phol, Saxnot, Beowulf, Isis, Zisa and Sindgund
were unknown to the North; that in Germany thus far not a
vestige is discoverable of Heimdall, Loki or Hoenir (Faro, Honer,
not Hoener) ; and that of Meili, the son of OSinn and Fiorgyn,
hardly anything is known but the bare name. Thurr was
preeminently worshipped in Norway, Freyr in Sweden, OSinn in
Denmark (p. 160-1). Halogi, ThorgerSr and Irpa seem to be
local deities of Haloga-land (F. Magnusen p. 981).
p. xxiv.] The result of a new religion coming in is mixture
with the old, which never dies out entirely. The old faith then
becomes a superstition, as Nilsson 6, 3 very clearly shews.
p, xxvi.] When the rage for the outlandish and satiety with
the home-grown had passed away (tanta mortalibus suarum
rerum satietas, alienarumque aviditas, Pliny 12. 17, 38), there
set-in the equally unwarranted historical and geographical explan-
ation of Myths, the study of whose inner sense is yet to seek.
1700 PREFACE.
Deified heroes and saints, genealogies beginning with a god for
ancestor, mark the point where myth and history touch.
p. xxix.] WolfJietrich has this other point of likeness to
Odysseus, that he wears St George's shirt, as O. does the scarf
of Leucothea. A further resemblance betw. the German mytho-
logy and the Greek comes to light in Ai'temis and Hecate, who
remind us of Berhta; see the Copenhagen Edda, pref. xxvii. seq.
The ideas of Meleager and Norna-gestr (p. 853 end), ol fxeaor^aia
and middil-gard (p. 794), of 6/ii(f)a\6<; and the dille-stein (p. 806),
of Cerberus and the hell-hound (p. 997), of KrjpvKeLov and the
wishing-rod (976-7), and of sieve-turning (p. 1108) are closely
allied; and ^\(09, ON. sol, Goth, sauil, coincide even verbally
(p. 701 end). With Roman usage agree our dislocation- spells
(p. 224-5) and lustration of highways, RA. p. 73. On the other
hand, the Zeus- Jupiter is in other nations split up into Wuotan,
Donar and Zio, or Radegast, Perun and Svetovit^ or Brahma and
Vishnu, or Gwydion and Taranis.
p. XXX.] Celtic influence on Germ, mythology is pointed out
by Leo in Malb. Gl. 1, 39; from it Nilsson 6, 13-4 derives the
mistil-teinn and Baldrs-brand, believing as he does that many
parts of Scandinavia were once peopled by Celts. Their gods
Taranis, Hesus and Teutates answer to Jupiter, Mars and Mer-
cury, see Stalin 1, 111-2. 109. GDS. p. 120.
p. XXX.] To the old words common to the Slavic and Teutonic,
add Goth, gul]?, OHG. kold, SI. zoloto, zlato; Goth. |?aurnus,
OHG. dornu, SI. trn, teorn. The SI. Siva = Ceres corresp. to
ON. Sif, Sitivrat to Saturn, Priya to Frowa (p. 303), and Prove
to Fro.
p. xxxiv.] The harmonies of Indian mythol. with ours may
be largely added to. Thus the Liliputian floating on a leaf is
similar to Brahma and Vishnu (p. 451), bald-headed OSinn and
his day of the week to Buddha (p. 129 n. Iduna 10, 231),
Vishnu's wheel to Krodo's {p. 249), Prithivi to Fria (p. 303),
Yama the death-god and his rope, the cow of creation, etc., to
the corresp. German notions, Garuda's wings to our wind (p.
633), madyamaloka to middilgard. Bopp in Gl. 71^ says Kali is
akin (not indeed to Halja,.but) to hveila, a while.
p. xxxviii.] Points of contact betw. Paganism and Ghristian-
ism. On what is christian in the Edda, see Copenh. Edda,
PREFACE. 1701
pref. xxvi. seq,, and consider the Last Judgment, the angel's
trumpet like Heimdall's horn (p. 234), Surtr like 'death the last
enemy,' 1 Cor. 15, 26. While the heathen often admitted foreign
gods into the ranks of their own, and assimilated them, as the
Greeks did sometimes to conciliate other nations ; Christianity
was exclusive, and hostile to all heathen gods. Yet even the
Christian church, involuntarily or designedly, has adopted some
heathen gods and practices. That saints of the Catholic church
often receive divine homage, is acknowl. by Seb. Frank, Zeitb.
2, 243"; conf. A. W. SchlegeFs Oeuvres 1, 219. Kingston's
Lusit. sketches, Lond. '45. The saints heal (p. 1163 end) : the
Servians call Kosman and Damian vratchi, soothsayers, phy-
sicians, Vuk's Wtb. 82 ; John the Baptist foretells to Aeda the
splendour of the race that shall spring from her daughter Oda,
Pertz 6, 307. The saints make rain (p. 174-5) ; as ivater-eaints
they bring succour in a storm (Suppl. to 637) : nay, nuns in
German legends often take the place of white ladies, and munkar
in Sweden turn up as j attar, Runa '44, 13. The saints pacify
God's anger :
Des mugen si in stillen,
swa er zornic uf uns wirt. Pass. 312, 56.
Miieze sin unser vorspreche (advocate),
daz Got mit zorne iht reche (not wreak in wrath),
swa wir haben gesilndet. Servat. 1705.
God's anger and that of the saints are estimated about equally
in curses : ' habbe he Godes unmiltse and Sancti Martines ! '
Kemble 2, 4 ;
Des haben in Sant Georgen haz
und Gotes vluoch umbe daz ! Helbling 8, 915.
' Hilf Sanct Anna selb-dritt ! ' A. and the other two, Anshelm
3, 252.
Mary above all other saints received a heartfelt adoration,
which, if not in the first centuries, yet very early, was promoted
esp. by women, Zappert 16. Epiphan. adv. hgei'es. p. 1058 (ed.
Paris, 1622). Like Hulda, she is called ' gudmoder,' Asbjorns.
no. 8, and is a * spinster,' Zapp. 13. If in the legend of Cres-
centia Peter, like a second Woden, appears as an old man, con-
1702 PREFACE.
ducts the heroine back from the rock in the sea, and endows her
with the gift of healing, or himself heals (KM. no. 81) ; in other
legends Mary takes the place of Peter, and shows the empress a
medicinal herb. Both Christ and Mary leave the print of their
fingers and toes on the rock, like the giants (p. 546), or devils
(p. 1022); conf. 'ons Heren spronc,' our Lord's leap, Maerl. 2,
116. The O.Norw. Gula|?ings-laug p. 6 speaks of ' signa til Krist
j^acca (thanks) oc SanctaMariu til ars oc Ulfri&ar,' exactly as was
done to Freyr (p. 212). Mary helps in childbirth, bestows rain,
appears among harvesters, kisses and dries them, Maerl. 2, 2-48.
285-6. She instead of the Dioscuri makes light shine on the
masts (p. 1137 beg.) ; she or her mother St Anne carries people
from distant lands through the air (Hist, de la Bastille 4, 315), as
OSinn did (p. 146, Hading), or the devil (p. 1028). They make
two Virgin Marys visit each other, carrying the infei'ior one to
the grander. Childless couples cry to St Yerena, and she gives
them heirs, Pertz 6, 458 — 460, like OSinn and Frigg, Vols, saga
c. 2 ; conf. the beginnings of many KM.
p. xliii.] The christian God merely sends his messengers upon
earth, as in Gregor 2678 : swenn dich unser Herre diner s^lden
ermante, u. dir sinen boten sante, den soldest du enphahen baz.
But the heathen gods came down themselves : foru at kanna heim
allan, Su. 135. (KM.^ 3, 146). Zeus, Hermes and Plutus appear
in Lucian's Timon; conf. Aristoph. Lysistrata 808, Birds 1549 ;
whenever 3 gods seek a lodging, Hermes is sure to be one, GDS.
123. Zeus coming as an unknown guest, a child is served up
for him to eat, Fragm. hist. Gr. 1, 31. The Dioscuri also travel
unrecognised among men, Preller 2, 72. What the Lithua-
nians tell of Perkunos's (or the Saviour's) encounter with the
horse and ox, the Esthouian legend relates of Jesus, Neus 435.
Perkunos and Pikullos travel, and give gifts to men, Tettau and
Temme's Ostpr. u. Litth. sagen p. 28. Also the horse, ok and
dog put up at men's houses, and reward hospitality by giving
their years, Babr. 74.
In such wanderings there keeps recurring the antique incident
of the divine visitor granting three wishes. ' Theseus Hippo-
lytuxn, cum ter optandi a Neptuno patre habuisset potestatem,'
Cic. de Nat. D. 3, 31 ; het ich drier wilnsche gewalt, MS. 2, 145;
conf. KM. no. 87. Of this kind is the Breton faiiytale of the
PREFACE. 1703
artful moustache, to whom Christ and Peter allow 3 wishes : he
asks for a pretty wife, the winning card, and a sack in which to
shut the devil up. When Peter denies him entrance into heaven,
he flings his cap in, and so takes possession. Echoes of the
player who wants to get into heaven, and is refused (p. 818 u.),
are found in the Warnung 2710 — 2800; so brother Lustig and
Jack the gamester wish to get into heaven, KM. no. 81-2. Lat.
poem of Ma. p. 343, conf. the farce of the miller who sits on his
sack behind the gate of heaven, Altd. bl. 1, 381. Gamester
Jack's request for the tree from which no one can get down
resembles a story in Hone's Daybk 1, 447. Panzer 1, 94; the
casting of dice for the soul is also in CfES. Heisterb. 5, 34.
Somm. sag. 175-6. The incident of the thieving cook meets us
in Aviani Fab. 30 : sed cum consumti dominus cor quaereret
apri, impatiens fertur cor rapuisse coquus.
Christ, being on a journey with Peter, pulls one ear out of a
sheaf, and burns it at the candle ; the gi^ains keep spirting out
till they form quite a heap. This happens in a barn, where lazy
Peter has been cudgelled by a peasant; and he gets another
backful of blows in the inn, because he will not play. Then the
Lord made for these peasants boughs on their trees, whose hard-
ness blunted their axes, as the request of a rude set of people for
vines is also granted, but the wine is as good as their manners.
In a farrier's shop Christ cuts a horse's foot oflf, shoes it, and puts
it on the beast again. Peter will not stop to pick up half a
horseshoe, but Chinst does, and buys cherries with it, which Peter
is glad to pick up one by one to quench his thirst. In the
merry gest of the blind man whose wife sits up in the appletree,
or the LG. poem in Dasent xxvi., Peter and the Lord act the part
of Pluto and Proserpine in Chaucer's Marchantes tale, and of
Oberon and Titania in Wieland's Ges. 6, 87. Again, Christ
walks with two apostles and three disciples, and comes upon the
girl carrying water. Wend, volksl. 2, 314. Peter catches the
haddock, as the Ases do Loki, and he Andvari ; conf. Wolf's
Ndrl. sag. p. 706, and his Pref. to Zingerle 2, xx. Peter comes
from heaven to earth on leave, H.Sachs iii. 1, 240, also i. 94'\ St
Peter sits on the roof, throwing pears down, and St Claus throws
rotten apples up, Garg. 75^. Of a like stamp are the folktales of
St Jost and the Bavarian, Renner 24583, of St Nicolas and the
1704 PREFACE.
Bavarian, Bebelii Facet, p. m. 1136. The return of saints to
heaven is thus clescr. in the Warnung 1767 :
Die heilegen habent sich ufgezogen (hoisted up),
von der kuppel (dome) sint si geflogen
uf zuo ir Schepfaere.
Here also I must call attention to Peter and Paul coming to aid
the Christians in battle, Lohengr. pp. 116 — 9. 158 — 160. Pref.
Lxxxi. Youths (or knights) clothed in white appear on the walls
of Rhodes, to repel the Turks, Detmar 2, 417 (yr 1480). Angels
too are called wiges ivise in Helj. 149, 10; they appear two at a
time, and armed, p. 989. This shining pair of champions reminds
us of the Alci (p. 366), and of the Dioscuri who on their white
steeds help the fighters, Cic. Nat. D. 2, 2 ; conf. ed. Creuzeri p.
213-4. Justin 20, 3. Florus ed. Jahn 14, 14. Suet. Nero c. 1.
Klausen's Aeneas 664-5. 707. Maerl. 3, 148. 174. The Gala-
tians quail before the rider on the white horse, Luc. Dial. mer.
13 ; already in Herod. 8, 38 two armed and superhuman beings
pursue and slay the foe.
p. xlvi.] The sky darkens when a villain is begotten or born,
Pertz 2, 154; but nature rejoiced when Georis was begot, 261;
conf. the Alexander-legend in Maerl. 1, 264. With FroSi^s blissful
age conf. O'Kearney^s Gabhra p. 104 : 'They say the times were
so prosperous and the produce of the earth so abundant, that
when the kine lay down the grass reached above^ the top of the
horns. Hence it is said that cows, whenever they lie, give
utterance to three moans in remembrance of the good old times
that once had been, and lamenting the hard days in which they
live.' So we hear of a Truce of God under Numa, Klaus. Aen.
953, and under Solomon, Diem. p. 113-4. The lines fr. Godfrey
of Viterbo are based on Isai. 2, 4 : et conflabant gladios suos in
vomeres, et lances suas in falces, conf. Passional p. 17. Jorn. de
regn. succ, p. 45. Ksrchr. 630.
p. xlviii.] The Germ, reverence for woman is also expr. in :
ere wol die muoter din, Pass. 224, 25. In a Serv. song a
daughter calls her mother * bela tzrkvitze,* white little church,
Vuk 1, 17. no. 27.
p. xlix.] The good and evil of the New are hinted by Paus. i.
24, 4 in the words : oarci 8e to, cfvv re^yr] ireTrotrj/jLei'a iirlTrpoa-
PREFACE. 1705
^ev riderat toov e? dpx<^i^oTi]Ta rjKovTwv (become old-fashioned),
conf. Lessing 8, 246.
p. li.] Even God, Christ and the Holy Ghost came to be
imagined as sitting in the wood, as the old gods had been.
Problems March, f. d. jugend p. 17.
p. Hi.] The descent of all gods from a God of gods is assumed
even by Helmold 1, 83. In India Brahma, Vishnu, Siva are the
three supreme gods ; all the rest are under these ; their trinity
is designated by the sacred word 6m = aum, Brahma being a,
Vishnu u, Siva m, Bopp's Gl. 61''. GDS. 122. Beside this
trinitarian view, we find a dual conception of deity according to
sex, as father and mother, or as brother and sister : thus arose
Nior^r and Nerthus, Freyr (Fro) and Frcyja (Frouwa), Berhtolt
and Berhta, Fairguneis and Fiorgyn, Geban and Gefjon, Hruodo
and Hreda. With the Germ, sunne, masc. and fem., conf. Lunus
and Luna, Liber and Libera, GDS. 122. Twelve gods are
reckoned by Athen. 5, 330 (conf. Plato's Phgedr. 246-7), and by
Apuleius p.m. 59 ; twv SwSeKa ovofMa^ofiivcov dewv ciyaX/xaTa,
Paus. i. 40, 2 ; si undecim deos praeter sese secum adducat
Jupiter, Plaut. Epid. v. 1, 4; duodecim deis, v. 2, 3; twelve
adityas, Bopp 30^ ; tredecim dii exceptis Brahma, Vishnu et Siva,
Bopp's Gl. 160; varo ellifo aesir taldir, Saem. 117''; 12 ases, 8
asins, Sn. 79. In like manner, Hrolf's 12 heroes, Sn. 152.
Fornald. s. 1, 100, Kaleva's 12 sons, the devil's 12 disciples
(Suppl. to 986 end).
p. lii.] The arguments with which the Fathers and authors
like Arnobius combat the folly of heathenism in respect of gods,
temples, images and sacrifices, would equally condemn a good
deal in the Catholic doctrine. Even a worldly delight in spring,
flowers and the song of birds is attacked almost as fiercely as
polytheism; thus in the VVarnung 2243 :
Einer anbetet daz vogel-sanc One man worships the bird's song
unt die liehten tage lane, and the days so light and long,
darzuo bluomen unde gras, flowers also and the grass,
daz ie des vihes spise was : aye the food of ox and ass :
din rinder vrezzent den got. bullocks munch your god !
conf. 2077 seq. 2382 seq. From the Dualism that pits Evil
1706 PREFACE.
against Good as a power^ our paganism is free ; for our ancestors^
like the Greeks, throw Evil on the shoulders of a few inferior
deities, or let it come out in mere attributes of the gods.
APPENDIX.
I.— ANGLO-SAXON GENEALOGIES.
II.— SUPERSTITIONS.
IIL— SPELLS.
1707
ANGLO-SAXON GENEALOGIES.
Authorities : Beda, Hist. eccl. 1, 15. 2, 5. Nennius (Nyniaw)^
Hist. Britonum, comp. in 7tli or 9th cent. ? the MSS. are of the
10th; ed. Gunn, Lond. 1819, p. Gl. Saxon Ghron., begun at
latest in 9th cent., continued and extended ; ed. Ingram, Lond.
1823, pp. 15. 23-4. 33-4. 72. 95. Asserins Menevensis (d. 90&
or 910), beginn. of his Be rebus gestis ^Ifredi, Lond. 1722,
pp. 3. 4. Ethelwerdus (d. 1090), in Savile, pp. 833-4. 842.
Florentins Wigornensis (d. 1118), ed. Lond. 1592, pp. 218-9.
221. 232. 274. 294, and a collective prosapia p. 566. Simeon
Dunelmensis (circ. 1129), in Twysden p. 119. Alfredus Bever-
lacensis (d. 1138), ed. Hearne, Oxon. 1716. Ordericus Vitalis
(b. 1075, d. after 1140), in Duchesne's Scr. Norm. p. 639.
Wilelmus Malmesburiensis (d. 1143), in Savile p. 17. EUielredus
or Ailredus Rievallensis (circ. 1150), in Twysden p. 350-1.
Henricus Huntindonensis (ends 1154), in Savile pp. 310, 313 — 6.
Galfredus Monemutensis (circ. 1160), in Scr. Angl., Heidelb.
1587. Radulfus de Diceto (ends 1196), in Twysden p. 530.
Joannes Wallingford (d. 1214), in Gale p. 535. Albericus trium
fontium (ends 1241), in Leibn. Ace. hist. 1, 186. Matthceus
Westmonasteriensis (14tli cent.), Francof. 1601, pp. 99. 142.
Thomas Otterbourne (ends 1420), in Hearne's Scr. rer. Augl.,
Oxon. 1732; most of the names dreadfully corrupt. A con-
fused and corrupt Geneal. from a MS. of Nennius, in Gale's
Appendix p. 116. The collections in D. Langhorn's Chron. reg.
Angl. 1679, 8 are not to be despised : some of the sources he
drew from are now lost. -
The Anglo-Saxons, who left Germany for Britain in the
5-6th centuries, carried with them data of the descent of their
noblest families. These all go back to W<jden, and some of
them a great deal higher, naming a whole series of gods or
[ • Conf. J. Grimm ' On Kemble's Geneal. of Wessex,' Munich '36 (Kl. schr. 5.
240 seq.)— EHM., i.e. Prof. E. H. Meyer, Editor of Grimm's D.M. ed. 4.]
[- Conf. the Geneal. tables coll. iu Pertz 10, 314.— EHM.]
VOL. IV. ^'''''' F F
1710 APPENDIX.
deified heroes as Woden's ancestors. After the conversion to
Christianity, they tried to connect this line of kings and gods
with the O.T. tradition of the earliest race of man. Such an
attempt to bring their still cherished heathen forefathers into
harmony with the Noah and Adam of Holy Writ can only have
been made very early, immediately after their adhesion to the new
doctrine, at a time when the mind, convinced of the truth of the
Bible story, was yet loth to part with its native tradition. As
a church was often reared on the site of the heathen temple, as
christian and heathen ceremonies were fused together somehow,
and to fortify the new faith the debris of the old soil was thrown
in ; so a simple-minded people might be allowed to retain genea-
logies intei'woven with its past glory, and give them as it were
a new groundwork. Later on, such a combination of irreconcil-
able facts would neither have been attempted nor thought
necessary.
Beyond all doubt these pedigrees were pre-christian, were
known to Angles and Saxons in their old home, and therefore
must have been equally diffused among other German nations
on the Continent : every part of them shows connexion with
national names and old heathen poetry. I am inclined to credit
the Frisians, Westphals, and also Franks with possessing similar
genealogies, though the emigrant Anglo-Saxons alone have
preserved them for us.
Our earliest authority for these pedigrees is -Beda [d. 735],
and he only mentions that of Kent, yet in such a way that we
may safely suppose he knew them all. Succeeding centuries
furnish fuller accounts.
These lists of names can have no chronological value as regards
the oldest times ; it is only in giving the lines of AS. kings that
they become historical. But that detracts nothing from the im-
portance of the legend.
We know that the Anglo-Saxons formed 7 or 8 distinct
kingdoms, founded on a pre-existing diversity in the immigrant
tribes, and thus answering exactly to the difference of their
genealogies. The Saxon Chronicle says the Jutes occupied
Kent and Wight, the Saxons Essex, Sussex and Wessex, the
Angles Eastangle, Mercia and Northumberland. Of W^essex,
the state that soon overtopped and finally swallowed up the rest.
ANGLO-SAXON GENEALOGIES.
1711
the genealogy is the most fully preserved. Those of Kent,
Mercia, Deira (Brit. Deifyr) and Bernicia (Brit. Bryueich,
Northumbria) are also handed down in old documents. Less
genuine, or not so well accredited in certain names, appear the
lines of Eastangle, Essex and Lindesfarn-ey. ..
It is convenient to divide these genealogies in two halves, a
Descending series and an Ascending. At Woden's sons they
begin to split, in him they all unite. I will take first the several
lines that descend from Woden, and then deal with the older
stock, which is the same for all. Here 1 bring under one view —
Woden's Posterity.
Kent.
Eastanglia.
Essex.
Mercia.
Wuden
Woden
Woden
^YMen
Wecta
Cusere
Saxneat
Wihtlagg
Witta
Titmon
Gesecg
Waermund
Wihtgils
Trigel
Andsecg
Oflfa
Hengest (d. 480)
Hrothmund
Sweppa
Angeltheow
Eoric (Oesc)
Hrippa
Sigefugel
Eomaer
Octa
Quichelm
Bedeca
Icel
Eormenric
Uflfa
Oflfa
Cnebba
iEthelbeorht(567
) Tidel
^scwine
(527) Cynewald
Rtedwald(d.Gl/
') Sledda
Creoda
Eorpwald ((jo2)
Seebeorht
(604) Wibba
Penda(d.65G)
Deira.
Bernicia.
Wessbx.
LiNDESFARAN.
Woden
Woden
Woden
Woden
W^gda3g
Bteldseg
Baeldasg
Winta
Sigegar
Brand
Brand
Cretta
Swffifdgeg
Beonoc
Fridhogar
Queldgils
Sigegeat
Aloe
Freawine
Ceadbed
Siebald
Angenwit
Wig_
Bubba
Sasfugel
Ingwi
Gewis
Bedeca
W'esterfalcna
Esa
Esla
Biscop
Wilgisl
Eoppa
Elesa
Eanferth
Uscfrea
Ida (d. 560)
Cerdic(d.
534) Eatta
Yfi-e
Cynric
Ealdfrith
^lle (d. 588)
Ceawlin ^
[ ^ Succeeded by tt
le brothers Ceolric, Ceolwulf, Cyneg
ils, Cwichelm, Lapi^enb.
1, 154-G.— EHM.]
1712 APPENDIX.
I begin with the general remark, that seven sons are here
ascribed to Woden (for Bernicia and Wessex keep together till
the third generation). But some chroniclers give him only
three ; thus William of Malmesbury, speaking of the Mercian
line, says p. 17: possem hoc loco istius (Idae) et aliorum alibi
lineam seriatim intexere, nisi quod ipsa vocabula, barbarum
quiddam stridentia, minus quam vellem delectationis lecturis
infunderent. Illud tamen non immerito notandum, quod, cum
Wodenio fuerint ires fiUi, Weldegius, Withlegius et Beldegius,
de primo reges Cantuaritarum, de secundo reges Merciorum, et
de tertio reges Westsaxonum et Northanimbrorum originem
traxerunt/
Let us now examine the eight lines one by one.
KENT, the oldest kingdom, founded by the first invaders. —
Bedal, 15: 'duces fuisse perhibentur eorum primi duo fratres
Eengistus et Eorsus, erant autem filii Vetgisli, cujus pater Veda, '
cujus pater Voden, de cujus stirpe multarum provinciarum regium
genus originem duxit.' ^ Ace. to that, Hengest and Horsa
would be only great-grandsons of Woden, but one MS. supplies
a missing link : ' filii Vidgisll, cujus pater Vido,, c. p. Veda, c. p.
Voden,' who is thus great-gi'eat-grandfather to those brothers.
Herewith agree both Nennius : ' interea tres ceolae a Germania
in exilium expulsae Britanniam advenerunt, in quibus domina-
bantur Hors et Henegest, qui et ipsi fratres ei-ant filii Ouidglis,
Guictlis filius Oiiida, Guicta filius Guedita, Guechta filius Vuoden ;
and the Saxon Chron. p. 15 : 'Hengest and Horsa that wseron
Wihtgilses suna, Wihfgils wtes Witting, Witta Wecting, Weda
Wodning, fram tham WSdne awuc eall ure cynecynn, and
Sudhanhymbra eac' In Ethelwerd the 3 links betw. Wothen
and Hengest are WUhar, Wida, Wy ridels ; in Florence of Wore.
566, ' Veda sive Wehta, Witta, Wihtgisilus ; in Henry of Hunt.
Veda, Wicta, Widgils.
Hen "-est had a son Eoric, surnamed Oisc (Oesc), after whom
all succeeding kings of Kent were called Oisdngas ; after Oisc
came Oda, Irminric, Ethelbert, Beda 2, 5. Oisc is called Aesc in
Sax. Chron. and Ethelwerd. Florence has : ' Heugistus, Oricus
1 So in AS. : ' wirron tha nerest heora latteowas and beretogan twegen gebrothra
Henyiat and Ilorxa, hi wseron Wihtigihea suna, thfes fasder wnss Wihtn haten, and
thws Wihtan fipder waes Woden nemned, of thaes strynde monigra mctgdha
•yniug-cynn frunian Iffidde.'
ANGLO-SAXON GENEALOGIES. 1713
cognomine Aesca, Octa, Irmenricas, Aethelbertus .' The names
Hengest and Horsa are taken from the horse ; one might also
suspect in Wictgislj Wicta, Wecta the presence of wicg, OS.
wigg, ON. vigg (equus), conf. Lat. vehere. The ON. A'eg-tamr
(way-tame, much travelled), as OSinn once called himself, stands
apart, though an old king Wechtam occurs in Hunibald. The
Wegdam in Otterbourne p. 32 is accus. of Wegda. Will.
Malmesb. p. 17 calls the head of the Kentish line Weldegius,
prob. a corruption of Wecdeg. The Traveller's Song, line 43,
brings up a Wltta, king of the Svvaefas (Swabians) ; could this
name serve to explain the obscure ivittic in our Hildebrand-lied ?
EASTANGLIA. In Florence 5G6 (conf. 233) : ' Woden,
Gasera, Titmon, Trigilsus, RotJiimmdus, Hrippus, Wihelmus, Vffd
sive Wffa, primus rex Orientalium Anglorum,' and 3 kings after
him, TiteUus, Itedwaldus , Eorpwaldus. In Gale's Appendix :
Woden genuit Casser, genuit Titinon, g. Trigil, g. Rodmim, g.
Kippan, g. Guithelm, (g.) Guechan, ipse primus regnavit in
Britannia super gentem Eastanglorum, Gueca g. Guffan, g. Tidil,
g. Ec7ii, g. Edric, g. Aldulfh, g. Elrlc ; elsevvh. from a differ.
MS. : Woden, Casser, Titinon, Trigil, Rodmnnt, Rippaji, Guillem,
Guecha, Guffa, Tidil, Eeni. In Langhorn : Gaseras, Tihnon,
Trigisilus, Rothimundus, Hirpus, Qidcehnus, Vffa. ^ Of this Uffa,
Henry of Hunt. 315: 'hoc regnum primus tenuit Vffa, o, quo
reges Orientalium Anglorum Vffingos appellant, quod postea
Titulus (al. Titilus) filius ejus tenuit, pater Redwaldi fortissimi
regis Eastangle ' ; and John Bromton's Chron. (Twysden p. 745) :
' regnum Eastangliae incepit ab F^a rege, cui successit rex
Ticulus ; isti duo non fuerunt multum potentes, quibus successit
potentior aliis rex Redwaldiis ; Redwaldo vero defuncto, filius
suus Erpwaldus in regno Eastangliae successit.' Of all these,
Bcda mentions only Reduald (yr. 616).- The Sax. Chron. p. 35
relates the baptism of Eorpwald in 632 ; speaks of his father
Reodwald p. 32, yr. 617, or (more correctly) Rcedwald p. 88, as
one of the mightiest of AS. monarchs. So Will. Malmesb. p.
34: RedvaUhis ,'pv\mvi'& idem que maximus apud Orientales Anglos,
a Vodenio, ut scribunt, decimum genu nactus (1. natus).'
' Otterbourne has only : ' Woden genuit Casere, a quo regnum Estanglorum
progrediens derivatur. '
[2 Beda 2, 15 (Stevenson 140, 21) does name four : Eorpuald, Eedvald, Tytiliis,
Fu/a.— EHM.I
1714 APPENDIX.
The older names seem good Saxon. Hrippa, Hrippiis answers
to Hripo in Falke's Trad. Corb. 7. 104-7. 312 and OHG. Hriffo
in ^ie\che\h. 430. '^Bothmmd for Hrotbmund? a name that occurs
in Beow. 2378. Titmon resembles Tiadman in Falke 114.
Trigil may be the OHG. Dregil, Wolfdregil, Wolfdrigil ? though
in that case we should expect Thrigel.^ Tidil is appar. the Tudil
of Falke 37i[and Tital in Schannat no. 426.— EHM.]. Vffa is the
OS. Uffo^ and prob. the same as the Offas of Essex and Mercia,
for the Trav. Song. 69 says ' Offa weold Ongle/ governed Anglia.
Borp in Eorpwald is the OS, Erp, OHG. Erpf, conf. ON. iarpr =
fuscus. GwicJiehn is a good AS. name (Sax. Chr. 27. 30), of
which AVihelm, Guillem are corruptions.
The Casera,\Gaseras or Casser named as Woden's son is the
same whom the Trav. Song celebrates as ruler of the Greeks^
1. 39: ' Case7'e''|weold Creacum^;and 1.151: 'mid Creacum ic
wjBS and mid|Finnum, and mid Gasere, se the winburga geweald
ahte^ wiolane ( = welena) and wilna, and Wala rices/ who wielded
winsome burghs, wealth, what heart can wish^ and Welsh
dominion. Here Saxon legend has turned the Latin Gaesar into
Gasere, and linked him to native kings, perh. in deference to
that early opinion of Woden's having come from Greekland (p.
163 n.). Among Saxons and Angles of the 5-6th centuries there
was prob. many a legend afloat about an old king Kesor.
ESSEX. — Ace. to Florence : Woden, Eaxneta, Gesecg, Antsecg,
Sueppa, Sigefiigel, Bedca, Offa, Aesivhms, Sledda^ Sehertus ; for
Eaxneta some MSS. have the truer form Seaxnete. Henry of
Hunt. 313 : Saxnat, Andesc, Gesac, Spoeive, Sigeivlf, Biedca,
Offa, Erchemcin, Slede, Sibrict (al. Siberct). Matth. Westm. p.
99 : Erkenicinus, qui fuit filius Offae, q. f. Bredecani, q. f. Sigewlf,
q. f. Spetnae, q. f. Gesac, q. f. Andessc, q. f. Saxiiad, q. f, Woden.
Langhorn : Saxoneta, Gesacus, Andescus, Sueppa, Sigefugelus,
Bedica.nus, Ercenovinus. Alvredus Beverl. : Woden, Seaxeca,
Gescecg, Andseng, Snoppa, Sigelugel, Becta, Osse, Esivine, 8iedda,
Sahcrtns.^
Of these, Aescwine (Ercenwine) is named as the first king of
Essex, Sasbert (Sigebert) as the first to adopt Christianity in 604
' Cursor, minister ? conf. Gothic thraftjan, currere, and in OHG. glosses trikil,
drikil (vcrna), prob. the ON. thrffiel, thrall.
* Otterbourne says little, and that beside the mark : ' Woden genuit Watelgeat, a
quo regum Essexiae prosapia sumpsit originem ' ; conf. Mercia.
ANGLO-SAXON GENEALOGIES. 1715
(Sax. Chr. 29). Then the name of Woden's son is very remark-
able : Seaxnedt, evid. the Saxnot named with Thunar and Wuodan
in the Abrenuntiatio; in OHGr. it would be Sahs-noz, Sahs-
kinoz.^ Gesecg and Andsecg seem to be related in meaning ;
Bedeca answers to the OHG. Patiihho ; Sweppa is Saxon.
MERCIA.— The Sax. Chr. p. 33-4: Pendii wajs Wybbing,
Wyhba Cryding, Cryda Cynewalding, Gynewcdd Cnebbing,
Cnebba Iceling, Icel Eomosring, Eomcer Angeltheowing, Angel-
theoiv OfiBug, Offa Wasrmunding, Wceiimind Wilitla3ging, WUUlceg
Wodening. At p. 72 the line is begun differently, and carried
up to another son of Wybba : Offa wass Dhincferthing, J^/uuc/er^/t
Eanwulfing, ^an?(;M?/' Osmuding, Osmod Eawing, JS'ait'a AVybbing,
Wybba Creoding, Greoda Cynewalding, and so on up to Woden.
In Florence 566: Woden, Withelgeatiis, Waga, Wlhtleagas, Were-
mundus, Offa, Angengeatus, Eumeru.<, Icelius, Gnebba, Gunewaldus,
Greoda sive Grida primus rex Merciorum, Wibba ; p. 232, with
slight variations : Penda, qui fuit Wibbae, q, f. Gridae, q. f .
Gunewaldl, q. f. Gnebbae, q. f. Icelii, q. f. Eomeri, q. f. Angengeati,
q. f. Offae, q. f. Weromnndi, q. f. Wightleagi, q. f. Wagae, q. f.
Wothelgeati, q. f. Wodeni. In the App, to Nennius (Gale 116) :
Woden genuit Guedolgeat, genuit Gueagon, g. Guithllg, g. Guerd-
mund, g. Ossa, g. Origon, g. Earner, g. Pnbba ; ipse Pubba habuit
ix filios, quorum duo mihi notiores sunt quam alii, id est, Penda
et Eaua. In Ralph de Diceto p. 446 : Off\t fuit filius Wingferd,
filii Ganwlf, f. Osmod, f. Epa, f . Wibba, f. Greada, f. Gynewald, f .
Gnibba, f. Yell, f. Gom, f. Angelreu, f. Off'a, f. Wermund, f. Witlat,
f. Woden. In Matth. Westm. p. 142 : erat enim Offa filius
Tlunfertlii, q. f. Eadulfi, q. f. Osidfi, q. f. Eoppae, q. f. Wibbae,
q. f. Greoddae, q. f. Kinewoldi, q. f. Gnebbae, q. f. Ithel, q. f.
Eomeri, q. f. AngeUhean, q. f. Offae, q. f. Weremiindi, q. f. With-
leig, q. f. Wagon, q. f. FretJiegeath, q. f. Wodeni. In Otterbourne
p. 31 : Woden genuit Feothulgeath, qui genuit Vaga, q. g.
Wichebeg, q. g. Vernuindinn, q. g. 0//^(f, q. g. Engeltheon, q. g.
Edomennn, q. g. Jce/, q. g. Gnibbavi, q. g. Kynewalduni, q. g.
Cridiam, q. g. Bilham, q. g. Pendam primum regem Merciorum.
Langhorn seems to draw from Florence : Vitelgela, Vaga, Vit-
legius, Veremundu-^, Offa al. Uffa, Angongeta, Eumerus, Icelius,
Gnebba, Gunevaldus, Grida.
> Conf. the Gotting. Anzeig. '28, p. 550.
1716 APPENDIX.
Langhorn^ Florence, Matthew and Gale's App. insert betw.
Woden and Wihtleeg two names that are wanting in Ralph
and the Chron.^ Wihtelgedt (Frethegeat) and Waga (Gueagon).
As Florence puts Angen-geat for Angel-theow, his Vithel-
gedt might elsewh. have been Vithel-theow^ but Gale too has
G^iedoJ-geat} Angen (Gale's ' Origon ' is a misreading of Ongon)
is unexceptionable, and Angentheow answers to the OHG. name
Angandio, pei'h. to ON. Angantyr, which may be a coiTup. of
Anganthyr; the pure AS. form is Ongentlieoiv,'Beow. 3931. 4770.
4945-67,conf. Incgentheow, Trav. Song 232. Offa (miscopied Ossa),
which occurs twice in the Mercian line, is likewise found in Beow.
3895. 3910. Wihtheg seems faultless, Will. Malmesb. p. 17 has
Witldeglus, and even Guithlig in Gale confirms the short £e or e.
Yet Ralph's Witlat agrees better with the ON. Vightus in Saxo
Gram. 59 ; and it is a point of importance to our whole inquiry,
that the series Vightus, Vermundns, TJffo of the Dan. genealogy ^
(Saxo Gr. 59 — 65) " is so evid. the same as the Mercian. For
Gale's ' Pubba ' (AS. |? for p) read WuUa, TF/66a = OHG. Wip^o.^
DEIRA.— Sax. Chr. p. 24 : ^Ue wjbs Yffiug, Yffe Uscfrea-
ing, Uscfrea Wilgisling, Wilgisl Westerfalcniug, Wesferfalcna
Sffifugling, Scefugl Ssebalding, Scehald Sigegeating, Sigegedt
Swtefdasging, Swcefdceg Sigegaring, Sigegdr Waegdieging,
Wcegdceg Wodening, Woden Fridhowulfing. Florence p. 221 :
^lla fuit filius Iffi, cujus pater Wnscfrea, c. p. Wilgelsns, c. p.
Westorwalena, c. p. Seomelus, c. p. Suearta, c. p. Scepugelus, c. p.
Seahaldas, c. p. Siggeotiis, c. p. Suebdegus, c. p. Siggarus, c. p.
Weadegus, c. p. Wodenus ; and p. 566 with a few variations : Wo-
denus, Weagdegus, Siggarus, Suebdegus, Siggeotus, Seabaldiis, Se-
fugelus, Sueartha, Seomelus, Westerivcdcna, Wilgelsus, Wuscfrea,
If us dux, yElla primus rex Deirorum. Otterbourne p. 32 : Wo-
den genuit Wegdam, qui genuit Sigegarum, q. g. Sivealdegem, q. g.
Sigegeat, q. g. Etabalem, q. g. Stafugel, q. g. Wester falducue, q. g.
Wigilis, q. g. Usfjrea, q. g. UJ'e, q. g. Ellaiprimnm regem Sussex.^
' May we connect Wedelgeat, Widhelgeat with the national name Wederncdtas,
Beow. 2984. 3224. 4753?
* The Genealogia runica in Langebek i. 32 has Vitlilek, Vermnnd, Uffi; that at
i. 27 gives Vithlef, Vermund, Ujji.
[3 On the Hne of Mercia, to 'wliich Offa 11 (757) belongs, see Lappenb. 1, 222 ;
conf. the two Ol'fas above (p. :58H) — EHM.j
"• Some other writers also call the Deira genealogy tbe Sussex ; yet Susses lies
some distance fmni Yorkshire.
ANGLO-SAXON GENEALOGIES. 1717
Langhorn : Vegdegus, Sigarus, Suebdegus, Siggotus, Sebaldus,
Sefugehis, Suarta, Someliis, Vestrofalenas, Vllginlus, Buscreas,
Iffius, Alia. Gale's App. mixes up the Deira line with the
Wessex : Woden, Beldegg, Brond, Siggar, Sibald, Zegiilfh,
Soemil, Sguerthing, Guilgils, Ulfrea, Iffi,, JJlli.
As the Kentish borrowed some names from horses, so does this
from birds, Sce-fugel and Wester-falcna, whom the Chronicle makes
father and son, but between whom the other lists insert two more
links, Seomel and Swearta (or Sweai-ta and Seomel). There is
also a Sige-fugel (al. Sigewulf) in the Essex lineage. I doubt
whether 8ea-fola in the Trav. Song 230 can have anything to do
\?ith this. The mythic Westerfalcna has perhaps a right to be
regarded as ancestor of the Westphals, for the old form of that
national name was West/a lah, and we know of a hero in the
Wessex line who did give name to a branch of the nation. Sce-
fugel and Sce-bald have their first syllable in common. Sivcefdceg
resembles the ON. Svipdagr, Ssem. Ill [Hrolfkr. sflg. c. 18 — 23],
Svibdagerua, Saxo Gr. 9, though the/ and ^ are at variance; and
it is worth noting- that his grandfather too is Wceg-dceg , and the
head of the Wessex line Bcel-dceg. The relation of Wceg-dceg to
the Kentish Weda I shall discuss by and by in elucidating the
Norse genealogy.
BERNICIA or Northumberland has its first two descendants
of Woden in common with Wessex. — Sax. Chr. p. 23 (yr. 547) :
' her Ida feng to rice, thonon Nordhanhymbra cynecyn gerost
onwoc. Ida wees Eopping, Eoppa, Esing, Esa Inguing, Ingui
Angenwiting, Angenwit Alocing, Aloe Beonocing, Beonoc Brand-
ing, Brand Bgeldaeging, Bceldceg Wodening.'' Florence 218 : Ida
fuit filius Eoppae, qui fuit Inqiil, q. f. Angenivit, q. f. Aloe, q. f.
Benoc, q. f. Brandi, q. f. Bealdegi, q. f. Wodeni ; but with varia-
tions and additions in theprosapia p. 566 : Bealdeagns, Brandius,
Beornus (for Benocus ?), Beorno, Wegbrandus, Ingebrandus,
Alusa, Angeiigeat, Ingengeat, Aethelbrihtus, Oesa, Eoppa, Ida
primus rex Berniciorum. Otterbourne : Woden, Belder, Brond,
Benoc, Aloe, Agmintus, Inginus, Ensa, Ropa, Ida. Langhorn:
Beldegus, Brando, Benocus, Beorna, Vegbrandus, Ingebrandus,
Alocus, Angongeta, Ingongeta, Aethelbertus, Esa, Eoppa, Ida.
Bertram's ed. of Nennius gives in an appendix : Woden genuit
Beldeg, g. [Brand, g.] Beornec [g. Beornu], g. Gethbrond [g.
1718 APPENDIX.
Ingehrandus], g. Aluson, g. Ingnd, g. [[mjeii/jeat, g.] Edihrlth,
g. Ossa, g. Eohha, g. Ida. Of these names, Esa seems to me
akin to os, pi. es (deus divus), and Ingui is the ON. Ingvi, conf.
Ingunar freyr andBeow. 2638 frea Ingwlna, 2081 eodor higwina.
WESSEX. — Sax. Chr. p. 24 : Gerdlc wges Gynrices feeder,
Gerdic Elesing, Elesa Esling, Esla Ge wising, Geivis Wiging, Wig
Freawining, Fredwine Fridhogaring, Fridhogdr Branding, Brand
Beeldaeging, Bceldceg Wodening; the same at p. 95, except the
spelling of Fridhugar and Brond, and the insertion of Greoda be-
tween Gerdic and Cynric. The same pedigree stands in an A.S.
document printed at the beginning of the AS. Beda of 1643, p. 5,
and in Spelman^s Vita Alfredi 1678, p. 199, except that the latter
has Winging for Wiging, and both have the words * Elesa
Esling, Esla Gewising' on the margin, not in the text. Asser :
Cynric, qui fuit Greoda, q. f. Gerdic, q. f. Elesa, [q. f. Esla'], q. f.
Gewis, a quo Britones totam illam gentem Gegwis nominant,v
[q. f. Wig, q. f. Fraewine, q. f. Freothegar~\, q. f. Brond, q. f. Belde,
q, f. Woden ; the sentences in brackets are apparently taken from
Florence, and wanting in the MS. Ethelwerd p. 842 : Gynric,
Gerdic, Elesa, Esla, Gewis, Wig, Freawine, Fritliogar, Brond,
Balder, Woihen. Florence 219 : Gerdicius, qui fuit Eslae, q. f.
Gewisii, q. f. Wigae, q. f. Freawini, q. f. Frethegarii, q. f. Brandii,
q. f. Bealdigi, q. f. Wodeni ; again at p. 566 : Bealdeagus, Bran-
diiis, Freodegariiis, Friawinus, Wigga, Gewisius, Esla, Elisius,
Gerdicius primus rex Westsaxonum, Kenricus. Simeon of Durh.
119 : Ginric, q. f. Greoda, q. f. Gerdic, q. f. Elesa, q. f. Gewis, a quo
Britones totam illam gentem Geivis nominant, q. f. Brand, q. f.
Belde, q. f. Woden [same as in Asser]. Will. Malmesb. p. 41 :
Woden, Beldegius, Brond, Fridegarius, Frewinus, Wigius, Giwius,
Eslius, Elicius, Gerdicins, Greodingius, Ginricius. Ethelred
Kieval. p. 350 : Wode^i, Bealdceg, Brand, Freodgar, Frewine,
Wig, Gewis, Eda, Elesa, Geordic, Greoda, Ghenric. Otterbourne :
•Woden, Bealdeath, Brond, Frectegar, Freawinus, Wicca, Gewisse,
Esla, Flesa, Geredic. Langhorn : Bddegus, Brando, Fredegarus,
Frevinus, Vigga, Geviscus, Esla, Elisius, Gerdicus.
In this series of Westsaxou names, the chief stress is to be
laid on Woden's son Bceldceg (Beldeg, Beldig, Belde in Asser
and those who follow him, Balder in Ethelwerd), evid. the Norse
Baldiir son of Oilin ; Fred-wine too resembles the ON. Freys
ANGLO-SAXON GENEALOGIES. 1719
vinr, still more Frowinns in Saxo Gr. pp. 59, 60 ; EsJa, like the
Northumbrian Esa, may come from 6s, es. Gcwis must have
been a distinguished hero and sovereign, for a whole race to be
named after him ; even Beda mentions the fact, where he says of
Cynegils, a successor of Cordic, 3, 7 : eo tempore gens Occiden-
talium Saxonum, quae antiquitus Geoisse vocabantur, regnante
Cynegilso fidem Christi suscepit (yr G35) ; and again of Bp.
Byriuus : sed Britanniam perveniens, ac primum Gevissorum gen-
tem ingrediens, cum omnes ibidem paganissimos inveniret, etc.
LINDESFARAN. — These were a separate race, who had
settled in a small island oflf the Northumbrian coast, and
named it after them Lindesf arena- ea (Beda, 3, 17. 4, 12. Sax,
Chr. ann, 780. 793), otherw. Hillig caland, now Holy Island.
I find their genealogy in Flor. 5G6 : Wodoyi, Winta, Cretta,
Quelpgilfus, Geadbed, Bubba, Beda, Eanfertlius ; another edition
more correctly makes the fourth name Qucldgils, the fifth Caed-
baed, and adds Biscop after Beda, Eatta and Ealdfrith after
Eanferth. Bubba's successor was prob. called Bedeca or Baduca
(like one of the Essex line), for Eddii vita S. AVilfridi cap. 3
(Gale p. 45) relates of the Kentish king Erconbert (d. 664) :
Rex secundum petitionem reginae, ducem nobilem et admirabilis
ingenii quemdam Biscop Badncing inveniens ad sedem apostolicam
properantem, ut in suo comitatu esset adquaesivit. Biscop's
grandson Eata became (Beda 4, 13) one of the first bishops of
Lindesfarn ; but the grandfather himself, to judge by his name,
must have held the same sacred office, perhaps elsewhere.
Woden's Ancestry.
So far we have dealt with Woden's descendants. In treating
of his ancestors, we shall again have to separate the purely
heathen ones from those that were added after the Bible genea-
logy became known.
Some accounts reach back only 4 generations, others 8 or 16,
stopping either at Fridhuwulf, Geat or Sceaf. Generally speak-
ing, Sceaf is the oldest heathen name in any of the pedigrees.
W6den.
Fridhuwald.
Freawine (Freulaf).
Fridhuwulf.
Finn.
Godwulf (Folcwald).
Geat.
Taetwa.
1720 APPENDIX.
Beaw.
Sceldwa.
Heremod (Sceaf).
Itermon (Heremod),
Hathra (Itermod).
Hwala (Hathra).
Bedwig (Hwala).
Sceaf (Bedwig).
The Chronicle p. 23 carries the Northumbrian lineage fr. Ida
up to Geat : Woden Freodholafing, Freodjioldf Fridhowulfing,
Fridltoimdf Finning, Finn GodwulSng, Godwiilf Geating; at p.
24 (under Deira), Woden is called Fridkowidfing ; at p. 95 (under
Wessex) the line is given more fully and exactly : Woden Frid-
huwalding, Fridhiuvald Freawining, Fredwine Fridhuwulfing,
Frid/iowulf Finning, Finn Godwulfing, Oodwulf Geating, Gedt
Ttetwaing, Tcetwa Beawing, Beaw Sceldwaing, Sceldwa Here-
moding, Heremod Itermoning, Itermon Hathraing, Hatlira
Hwalaing, Hwala Bedwigiug, Bedwig Sceafing. Nennius p. 61
carries the Kentish line up to Geta : Vuoden filius Frealof, Fr. f. .
Fredulf, Fr. f. Finn, F. f. Foleguald, F. f. Geta, qui ut aiunt filius
fuit dei, non veri nee omnipotentis dei, sed alicujus ex idolis
eorum^ quern ab ipso daemone coecati, more gentsili, pro deo
colebant. Asser p. 4 : Woden, qui fuit Frithowalde, q. f. Frealaf,
q. f. FritJmwulf, q. f. Fingodwidf, q. f. Geata, quem Getam
jamdudum pagani pro deo venerabautur ; qui Geata fuit Ccetva,
q. f. Beav, q. f. Sceldwea, q. f. Heremod, q. f. Itermod, q. f. Hathra,
q. f. Huala, q. f. Bedwig. Ethelwerd p. 842 : Wothen, Fritho-
widf, Frealaf, Fritlunulf, Fin, Godwulfe, Geat, Tetiva, Beo, Scijld,
Scef. Florence p. 218 (under Northumbr.) : Wode mis, qui Mt
Frithelasi (for Frithelafi), q. f. Finni, q. f. Godulji, q. f. Geatae ;
but on p. 294 (under Wessex) : Wodenus, q. f Frithewaldi, q. f.
Frealafi, q. f. Fritheidfi, q. f. Finni, q. f. Godidfi, q. f. Gaetae,
quem Getam jamdudum pagani pro deo venerabantur, q. f.
Cedivae, q. f. Beaivae, q. f. Sceldwii, q. f. Heremodi, q. f. Itcrmodi,
q. f, Hatliri, q. f. Walae, q. f. Bedwigi. So the Wessex line in
Simeon Durh. p. 119: Woden, q. f. Frithmvald, q. f. Frealaf,
q. f. Fridrenwidf, q. f. Geta, q. f. Getwa, q. f. Beaw, q. f. Scldwa,
q. f. Heremod, q. f. Itermod, q. f. Hatra, q. f. Wala, q. f. Bedwig.
Will. Malmesb. p. 41 : Wodenius fuit Fridewaldi, Fridewaldus
Frelasii (al. Fridelafii), Frelasius Fimi, Fimus Godwini, Godwinus
Gesii, Gesius Tectii, Tectius Beowini, Beowinus Sceldii, Sceldius
Sceaf, Sceaf Heremodii, Hcremodins Stermonii, Stermonius
ANGLO-SAXON GENEALOGIES.
1721
Hadrae, Hadra Gualae, Guafa BeJwegii, Bcdw.egins Sfresaei.
Ethelred Rieval. p. 351 : Wodcu, q. f. Fredewald, q. f. Freolof,
q. f. FredereivJf, q. f. Fingondivlf, q. f. {re^rt, q. f. Gearwa, q. f.
Beu, q. f. Celdiva-, q. f. Heremod, q. f. Itermod, q. f. Hathra, q. f.
TF"a/a, q. f. Beadwig. Henry Hunting'd. p. 310 (under Kent):
Woden, jSlii Frealof, f. Fredulf, f. i^ui, f. Flocwald, f, Jc^a, quern
dixerunt filium dei^, scilicet alicujus idoli. Ralph (under Wessex)
p. 529 : Woden, q. f. Frederewald, q. f. Freolf, q. f. FredewJf, q. f.
Fringoldwlf, q, f. (reto, q. f. Geatioa, q. f. 5e«, q. f. Sceldwa, q. f.
Heremod, q. f. Itermod, q. f. Batliha, q. f. TFci/a, q. f. Beadwig.
John Wallingrf. p. 535 : Guodden, q. f. Frithewald, q. f. Frealaf,
q. f. FretheivJf, q. £. Fingohlivlf, q. f. Geata, quern Geattam pagani
jamdudum pro deo venerabantur, q. f. Cctirwa, q. f. Beau, q. f.
Celdewa, q. f. Heremod, q. f. Idermod, q. f, Hathra, q. f. TFaia,
q. f. Beadwing. Alberic p. 18G: IToJeu iste fuit filius Frithe-
tnaldl, qui Frelanl, q. Finnii, q. Godpulfi, q. Gethii, q. Rethlii, q.
Bedvit, q. Sceldii, q. Sceaf, q. Heremodii, q. Gwale, q. Bedwegii,
q. Steresii. Matth. Westm. p. 142 (under Mercia) : Woden fuit
filius Frethewold, q. f. Freolaf, q. f. Fritheivlf, q. f. Godwlf, q. £.
Getae, q. f. Cetlavae, q. f. Beau, q. f. Selduae, q. f. Heremod, q. f.
Itermod, q. f. Hathrae, q. f. TFa/ae, q. f. Bedwi ; but p. 166
(under Wessex) : Wodenus fuit filius Frethewold, q. f. Freolaf,
q. f. Frethwlf, q. f. Finn!, q. f. Godiilfi, q. f. Getae, q. f. Teathwii,
q. f. Beau, q. f. Seldnns, (|. f. /S'ea/, q. f. Heremod, <}. f. Itrrmod,
q. f. Hathrae, q. f. Walae, q. f. Bedvii. Otterbourne (under
Kent) : Woden, Frederwald, Freolf, Fredwold, Fi/ngohlweltJt, Geta,
Getwa, Beir, Sceldwa, Herecude, Etermode, Athra, Wala, Bedwich.
The three generations imraed. before Woden exhibit a number
of variations^ which I will bring under one view :
Chron.(Wess.);
: Fridhuwald
Freawine
Fridhuwulf
Asser :
Frithowald
Frealaf
Frithuwulf
Ethelwerd :
Frithowald
Frealaf
Frithowulf
Flor. (Wess.) :
Frithewald
Frealaf
Fritheulf
Simeon :
Frithuwald
Frealaf
Fridrenwulf
John :
Frethewald
Frealaf
Frethewlf
Ethelred :
Frethewald
Freolof
Frederewlf
Ralph :
Frederewald
Freolf
Fredewlf
Matthew :
Fredewold
Freolaf
Frithewlf
1722 APPENDIX.
Fredwine rests then on the siugle auth. of the Chron., and even
there some MSS. have Frealafing, Frealaf. In the following,
there is one link wanting :
Chron. (Northumb.) : .... Freodholaf Fridhowulf
Nennius : .... Frealof Fredulf
William : Fridewald Frealaf ....
Henrj : .... Frealof Fredulf
Alberic : Frithewaldus Frelasius ....
And some have only one name to shew :
Chron. (Deira) .... .... Fridhowulf
Flor. (Northumb.) .... Frithalaf ; . . .
But as some retain one name and some another, it is plain
that the Wessex genealogy of the Chronicle is the complete and
correct thing. Fredwine and Frealaf may be regarded as identical,
no matter that Freawiue occurs again in the descending series of
the Wessex line, for certain names often repeat themselves. If
we accept the Frithalaf of Florence [and Freodholaf in the Chron.
under Northumb.] , we have then Fridho-wa,\d, Fridho-\M, Fridlio-
wulf in immed. succession.^
Finn and Godwulf sure thrown into one as Fingodiculf in Asser,
FingondwJf in Ethelred, Fingoldwlf in John, Fringoldwif in
Ralph [FijngoldweWi in Otterb.]. Both are wanting in Simeon,
Finn in Matthew, Godwulf in Nennius and Henry. Instead o£
Godwulf, Nennius gives a Folegnald (Folcwald), Henry Flocwald
and William Godwine.
Gedt (Geata, Geta, Jeta, Gesius) is present in all.
Taitva, Tetwa, Tectius appears also as Ca3twa, Cetwa, Cethwa,
Cedwa, Cetirwa, and Getwa, Geatwa, Gearwa, Eethlius.
Beav, Beaw, Beau, Beawa, Beu, Beo, Beowinus, Bedvius, Beir.
Sceldva, Sceldwa, Scyld, Sceldwius, Sceldius, Seldwa, Seldua,
Celdwa, Celdewa.
Heremod remains unaltered wherever it occurs, except that
Otterb. has Herecude ; but it is wanting in Ethelwerd.
Itermon, Itermod, Idermod, Etermode, Stermon ; wanting in
Ethelw.
1 [Fri«leif suggests the ' jomfme Fridlefshorg ' in the Dan. song of Tord af
Hafsgaard, where the Swed. has ' jungfru Froijenborg.' — EHM.i
ANGLO-SAXON GENEALOGIES. 1723
Hathni, Hadi-a, Hatra, Atlira, Hathrus^ Bathka ; wantiug in
Etlielw.
Hcala, Huala, Wala, Guala ; wanting in Ethehv.
Bedvig, Bedwig, Bedwi, Beadwig, Bedwigus, Bedwegius^ Bed-
wing, Bedwid ; wanting in Etlielw.
Scedf, Scef, Seaf is not found in Asser or Florence or any
writers that follow these two, but only in the Sax. Chr. and
four other authorities (Ethelwerd, Alberic, Will. Malinesb. and
Matth. Westm.) ; and even here with the important distinction,
that whereas the Chron. puts him at the very endj as father of
Bedwig, the other four bring him in near the middle, as father
of Sceldwa and son of Heremud.
Among the names are a few of more than common interest.
Fin is spoken of in the Trav. Song 53 as ruler of the Frisians :
' Fin Folcwalding weold Fresna cynne,' which confirms the
statement of Nennius that his father's name was Folcwald (or
Folcwalda). Again, Fin appears in Beow. 2129-55-80. 2286,
and still as Folcwalclan sunu 2172; so that the Kentish genea-
logy had preserved his name more truly than the others.
Obsei've too, that it is side by side with Fin that Beow. 2159-86.
2248 introduces Hengest, a great name with the [Keutishmen ;
must not they have been a Frisian rather than a Jutish race ?
Fin's grandfather, Folcwald's father, Gedt, was worshipped as
a god ; this is expressly affirmed by many chroniclers, while
Woden's divinity is passed over in silence. We come across
Geat in Beow. 3567-82, and if not in the Trav. Song, yet in
another AS. lay (Conybeare 241) : 'Gedtes frige wurdon grund-
lease.' The Sax. Chr. and Ethelwerd make no mention of his
godhood. Nennius and his transcriber Henry Huntgdn designate
him the son of a god, ' filius dei, ^ non veri, etc. ' ; with him
they close the Kentish pedigree, and do not name his father.
But Asser and those who follow him, notably Florence, Ralph
and John, say of Geta himself ' quem dudum pagani pro deo
venerabantur,' and then add the names of his father (Cetwa) and
ancestors. At the same time they refer, absui'dly enough, to a
passage in Sedulius (Carmen paschale 1, 19. ed. Arevali. Romae
1794, p. 155), which speaks of the ' boatus ridiculus Getae,' or as
' In myths the son of a (lod seems often ident. with the god himself, conf.
Tacitus about Tuisco and Manuus.
1724 APPENDIX.
Sedulius says in prose ' ridiculi Getae comica foeditate/ evid. a
character in a play of the Old Comedy. That the AS. Gedt or
Get was from the earliest times, long before the migration to
Britain, regarded as a god, will be proved presently by a Gothic
o-enealogy, which quite correctly names him Oaut, as in OHG.
he would be fiSz or Koz. In the Griranismal (Sasm. 47'', conf.
Sn. 24. 195) Gautr is the name that Odhinn bears among the
gods themselves.
Tcetwa is prob. to be expl. by an adj. taet, lost in AS. but
extant in ON. teitr, OHG. zeiz, meaning laetus, hilaris, placidus. ^
Both Teitr and Zeiz, Zeizo were in use as men's names, but the
great thing is that Odhinn himself is called Herteitr in the Edda,
Stem. 46''. Tsetwa might bear the sense of numen placidum,
benignum, the ' gehiure.'
The next three names, in the order Beaw, Sceldwa, Scedf, give
us a clear insight into the intimate connexion betw. these genea-
logies and the ancient poetry of the people. Beaw, Beo, Beu is
no other than the elder Beoivulf who appears at the very beginn.
of the epic of Beowulf, and is called at 1. 37 Scyldes eafera (off-
spring), at 1. 16 Scylding (S.'s son), and who must be distinguished
from the younger Beowulf, the subject of the poem. Beo stands
in the same relation to Beowulf as the simple form of a name
does to the compound in so many cases. ^ Scyld (Beow. 51)
resembles the mythic SkioM king of Danes (Saxo Gr. 5), and
SJcioldr the Skanuuga godh (p. 161) ; Skioldr jn the Edda is
OSin's son (Sn. 146. 193), from whom descend the 8hwldungar
(Sasm. 114-5), AS. ScyhUngas. The termin. -wa, which makes
Sceldwa a weak noun, is also seen in Tsetwa as compared with
Teitr and Zeiz, and arises out of the third decl., to which skioldr
= shield (gen. skialdar, dat. skildi) belongs, implying a Goth.
skildus with gen. pi. skildive. In Beow. 7 Scyld is expressly
called a Scefing, son of Scedf. About this Sceaf the AS.
chroniclers have preserved a remarkable tradition with which
his very name is interwoven (sceaf, sheaf, OHG. scoup, scoubis) ,
and which is still current iu the districts whence the Saxons
migrated. As far as I know, Ethelwerd is the first who alludes
* Laetus is perh. for daetus "(Goth, tatis), as lingua, levir, lautia for dingua, devir
dautia.
' So Wolf means the same as Wolfgang, Begin or Eegino as Eeginhart, Dieto as
Dietrich, Liuba as Liebgart. Hence Beowulf and Beowine mean one thing.
ANGLO-SAXON GENEALOGIES. 1725
to it, and that precisely iu tracing up the Wesfcsaxon lineage,
p. 812 : ' ipse Scef cum uno dromone advectus est in insula
oceani, quae dicitur Scani, annis circundatus, eratque valde recens
puer, et ab incolis illius terrae ignotus, attatnen ab eis suscipitur,
et ut familiarem diligenti animo eum custodierunt, et post in
regem eligunt.' Then, with some variations. Will. Malmesb.
p. 41 : 'iste (Sceaf), nt quidam ferunt, in quamdam insulam
Germaniae Scamphtam (al. Scandeam), de qua Jordanes historio-
graphus Gothorum loquitur, appulsus navi sine remige puerulus,
posito ad caput frumentl manipulo, dormiens, ideoque Sceaf est
nuncupatus, et ab hominibus regionis illius pro miraculo exceptus
et sedulo nutritus, adulta aetate regnavit in oppido quod turn
Slaswich, nunc vero Eitheisi (al, Hurtheby) ^ appellatur ; est
autem regio ilia Anglia Vetus dicta, unde Angli veneruut in
Britanniam, inter Saxones et Giothos constituta.' And, in almost
the same words, Alberic and Matth. Westm. ; the former says ;
' in Scania insula quae est in Dania,' and again ' Sleswyk, quod
Hartebi dicitur/ Matthew: 'inquandara insulam Germaniae,
Scandalin nomine^ ; adding after manipulo : ' quern patria lingua
seaf (1. sceaf) dicimus, Gallice vero garbam.' An unknown boy,
in a ship without oars (RA. 701), sleeping with his head on a
corn-sheaf, lands in Augeln, is received as a miracle ' by the
inhabitants, is brought up, and made their king : lie and his
race must therefore have appeared of sacred and divine origin.
This legend, no doubt, is touched upon in the obscure opening of
the Beowulf, though the incident is there transferred to Scyld
the son of Sceaf; his sleeping on a sheaf of corn is not men-
tioned, any more than it is by Ethelwerd, whose 'armis circun-
datus' is more in accord with Beow. 72 — 81. 93-4-5. The
difficult word umhor-wesende can hardly mean anything but
' recens natus.' ^ The Trav. Song 64 speaks of a Scedfa as lord
of the Lombards. Tales of strange heroes arriving asleep in
their shijjs must have been early diffused in Germany.'^
^ "Rea-H Haithabt/, ON. Heidhabcer, Heidhaboe, a bp's see in S. Jutland [Schles-
wig] . Ethelwerd p. 833 : Anglia Vetus sita est inter Saxones et Giotos, habens
oppidum capitals quod sermone Saxouico Sleswic nuncupatur, secundum vero
iJanos Haithahij.
2 The ace. masc. like a nom. may perh. be justified, else we must emend it to
■wesendne. A new passage in Ketuble p. 2o3: ' mnhor yce"S i>ix ter adl nime^ ' may
mean ' nova proles addit (restituit)\iuos morbus aufert.'
3 The swan-knight, alone and anle^, his head reclined on his shield, arrives in
VOL. IV. \ G Q
1 726 APPENDIX.
But the divine repute in which Sceaf and Scyld were held is
further enhanced by one or the other being likewise a son of
HeremSd, a simple hero in Beow. 1795. 3417, but a distinctly
divine being in the Norse mythology. Hermo^r in the Edda
is a son of OSinn, the AS. Heremod of Itermon. Itermon (with
long i) can be expl. by a lost adj. iter, itor, signifying like ON.
itr praeclarus, eximius ; therefore, vir eximius. Ittermann is still
a family name in Westphalia.
To Hat/ira I shall return further on ; of Hwala and Bedwig I
have nothing particular to say.
It remains to be told in what way the chroniclers tried to
brino- these native gods and heroes into line with the earliest
o-enerations handed down by Holy Writ.
"" The Sax. Chr. p. 96, after 'Bedwig Sceafing/ inserts in
brackets, as not found in all the MSS. : ' id est filius Noe, SQ
w£es geboren on ]?sere earce Noe/ Lamech, Mattisalem, Enoli,
Jared, Malnlahel, Cainion, Enos, Seth, Adam primus homo et
pater noster, id est Christus, Amen.' Asser, who knows nothing
of Sceaf, gives his place to Shem, and brings the two lines to
touch as follows : ' Bedwig, qui fuit Sem, q. f. Noe, q. f. Lamech,
q. f. Mathusalem, q. f. Enoch [q. f . Jared], q. f. Malaleel, q. f .
Gainan, q. f. Enos, q. f. Seth, q. f. Adam.' The same in Florence
p. 294, except that Seth is put for Sem, and another Seth comes
after Enos. Simeon, Ethelred and Matthew, .like Asser; but
Will. Malmesb. p. 41 has a way of his own : ' Guala Bedwegii,
Bedwegius Stresaei, hie, ut dicitur, fuit filius Noae,' and the line
o-oes no further. Is Stresaeus FAlberic's Steresius] a corrup. of
Scefius ? A totally different harmony [of heathen with Hebrew],
one that does not touch the AS. lines, is propounded by Nennius
p. 54.
Now to sum up the gains accruing from these genealogies
to our German Antiquity. Names of gods they oifer, in addition
to Woden: Gedt, Bwldcug, Seaxnedt, Heremod, perhaps Tcvtwa.
National names are treasured up in Gewis, Westerfalcna, and no
Brabant hij .ship, delivers the land, and becomes its ruler, Conrad of Wiirzb.'s
poem IIG— 1-22. Lohengrin p. 19. Parz. 824, 27. 826, 24. Here the old Prankish,
Frisian and Saxon traditions seem to harmonize [Vishnu also sleeps on the serpent
ill the sea. — EHM.].
' Is there an intended allusion to the boy sailing in the oarless ship ?
ANGLO-SAXON GENEALOGIES. 1727
doubt in Saxnedt himself. Part and parcel of our Hero-leofend
are, so far as we can still descry, Sei/ld, Scedf, Beaw ; many links
are doubtless lost, but the solidarity with the Beowulf Lay and
the Traveller's Songr is in its full siffnificance not to be over-
looked. No loss important seems the agreement of a string of
names in the Mercian line with statements of Saxo Grammaticus.
And in some names that stand side by side, we may detect traces
of Alliteration, revealing the wrecks of heathen poems of a long
past age, e.g. Hengest and Horsa, Scyld and !Sceaf, Fin and
Folcwald, Freodhowald and Freawine.
Part of the Saxon pedigrees we have been examining had
found their way, not later than the 13th cent., to Scandinavia,
viz. the series from Wodeyi back to Bedwig and perhaps one
generation more, and also forwards to three sons of Woden and
their descendants. That the names were borrowed is plain from
the way Snorri (in the Formali to his Edda p. 15) preserves their
Saxon forms, and adds to many of them Svhom ive call so-and-so.'
Bedwig's father is here given as Cespheth (al. Sefsmeg, Sesep,
Sescef), which may be the Saxon Scef in disguise; then: Hians
son Bedvi'g, hans son Atr(( er ver koUuni Annan, h. s. Itrmann,
h. s. Biaf er ver kollum Biar. h. s. Jat, h. s. Gndolfr, [h. s.
Finnr,'] h. s. Fiarleif (al. Frialafr) er ver kollum Fridhleif, hanu
iltti thann son, er nefndr er (is named) Vodhiiin, thann kollum
ver Odhinn ; kona (wife) hans het Frigidha er ver kollum Frigg.
It goes on to say, that Odhinn had three sons, Vegdeg, Beldeg,
Sigi. 1) Vegdeg (al. Veggdegg, Vegdreg) rules over Fad Sad'ons ;
his son was called Vitrgils, and had two sons, Ritta (al. Picta,
evid. Witta, Wicta) the father of Heingest, and Sigarr the father
of Svebdegg er ver kollum Svipdag. 2) Beldeg er v, k. Baldr,
rules over Vestfal ; his son is Brandr, his son Friodliigar er v. k,
Frodha, his son Freovlt (al. Freovin), his son Yvigg, his son
Gevis er v. k. Gave. 3) Sigi (al. Siggi) has a son Verir (al. Rerir);
from them are descended the Vcilsungar that rule Franken.
But at the back of all this Saxon genealogy Snorri places
another, which interweaves Greek names, and has nothing in
common with the AS. accounts. Munnon or Mennon, a king
in Troia, marries a daughter of Priam, and has a son Trur, thann
kollum ver Tlior} He marries a wise woman named Sibil
'\} Egilsum sub v. /)•(> = Odin and Thor. — EHM.]
1728 APPENDIX.
(Sibylla) er ver kollum Slf, their son is called Loride, his son
Henrede, his Yingetlior, his Vingener, his MSda, his Magi, his
CesplietJt, the link that joins this line to the Saxon. ^
Similar and more lengthened pedigrees, which add Hebrew to
Greek and Latin names, are found in the piece called Fra Forn-
joti ok hans settmonnum, in the so-called Langfedga-tal (Lange-
bek \, 2), and at the beginning of one MS. of the Sverris saga
(Heimskr. th. 4).
In Fornaldar-sogur 2, lo we find the following list: Adam,
Seth, Enos, Kaijnan, Malaleel, PJiareth, Enoch, Matliusalem,
Lamech, Not, Japhet, Japhan, ZecJdm, Giprus, Gretas edha Teliiis
(Coelius), Saturnus, Jupiter, Darius, Erithonius, Troes, Tins,
Lamidon, Priamiis, Mvnnon edha Memnon, Trorr er ver kollum
Thor, Loritha er v. k, Hloridha, Eredei er v. k. Eindridha,
Vmgithdr, Ving'inerr, MSdld, Mdgi er v. k. Magna, SesepJi,
Bedhnis, Afra, Trinan, Skialdin er v. k. SJdold, Beaf ev v. k. Biar;
Godholfr, Burri er v. k. Finn, Frialafr er v. k. Bors, Vodhen er
V. k. Odhinn, hann var Tyrkja konuugr, hans son Shioldr, h. s.
Fridhleifr, h. s. Fridhfrodhi, h. s. Kerleifr, h. s. Havardr, and so
on down to Haraldr liinn harfagri (fair-haired).
In Langfedga-tal : Noa, Japhet, Japhans, Zechiin, Giprus,
Gelius, Saturmis, Jupiter, Darius, Erichonius, Troes, Ilus, Lame-
don, Priatnus. Priam's daughter Troana marries Memnon, whose
sou is 2'rur er v. k. Thor; then follow HJoridJii, Einridi, Vin-
gethor, Vingener, Moda, Magi, Seskef, Bedvig, Athra, Hermann,
Heremotr, Scealdna, Beaf, Eat, Godulji, Finn, Frealaf, Voden,
thann kollum ver Gden, fra lionum ero komnar flestar konunora
tBttir (most kings^ races) i nordalfuna heimsins."
At the beginn. of Sverris s. [Fornm. sog. 8, 2] : Adam, Seth,
Enos, Kain, Malaleel, Pharet, Enoch, Matusalem, Lamech, Nca,
Japhet, Japlien, Zethim, Ghiipris, Ghretis, Ghelis, Saturn, Jupiter,
Dardan, Erichonius, Ereas, Ilus, Lnmidon, Priamus; Thor, Jorekr,
Eredeir, Vingithor, Vinginer, Modi, Magui, Sesep>, Bedcig, Attras,
Trinam, Eermodr, Skioldr, Biar, Godolfr, Finnr, Frialafr, Odin,
Sigi, Merer, Volsungr, Sigmundr, Sigurdr, Fafnis-bani.
In looking over this Norse genealogy, we see that its resem-
blance to the AS. ascending series ends with Bedvig, or at most
[1 Conf. F. Magnnsen's Lex. Myth. 553-1.— EHM.]
* This seuteucu sounds exactly like that in Beda and the Sax. Chr. (under Kent).
ANGLO-SAXON GENEALOGIES. 1729
with Sesep, Seskef, Cespheth, which m.ay conceal Sceiif, Seaf;
the older names have nothing Saxon about them. First come
a few that have a well-defined position in the ON. theogony :
Magni, Modi, Vtngnir, ViiigitJior, Eiiiridi, Illondi, TJior, all the
immediate kindred of Thor, who never once appears in the AS.
pedigrees. The way they are introduced here is rather remark-
able. First Thor himself, whom all the authorities on Norse
mythology invariably treat as OSiu^s son, is here given out for
his forefather, and one removed from him by 16 or 17 genera-
tions. Then these intermediate links are brouoflit tosrether
cm'iously enough. In the Edda, HlSrri'dhi is a mere surname
of Thor, not a separate person. Eindridhi (Eyndridhi) is another
Eddie name for Thor (Thorlac. Observ. 6, 26), and the same holds
good of Vingthorr, sonr Sidhgrana (Saern. 48, 80). Vingnir does
occur sometimes as the name of a giant (Thorl. Obs. 6, 25), but
Modhi and Magni are Thor's two sons, and therefore brothers
(Sn. 76). I do not mean to assert that the author of the
pedigree wilfully perverted these by-names and brothers into de-
scendants ; a confusion in the popular tradition itself may account
for it. And the tacking on to Greek gods and heroes was
natui'al enough at a time when we Germans too were tracing our
Franks and Saxons to Ascanius and Alexander. From the
Greek to the Biblical genealogy was, to be sure, as great a leap
as that from the Anglo-Saxon straight to Noah.
More important to our inquiry is that part of the ON. pedigree
which mainly agrees with the AS., but differs in details. Afra
is rendered by the ON. Annarr, for which the AS. would strictly
be Odher, and that stands some distance from the Hathra of the
AS. record. Biaf, Biav (Beaw) is not far from Blafr, Biar, and
can hardly be the Norse Biorr. Idf, Eat is not glossed by any
Norse name ; would it be Gautr ? lotr ?
But what deserves the most attention is the different account
given of Woden's Posterity. Here, as in Will. Malmesb. (see
just before Kent), only tliree sons are given him, Vegdeg, Beldeg,
Sigi ; the first two agree with those in Will. M., but Sigi has
nothing to do with his Wihtlwg. The account of the countries
they ruled would of course be totally difierent from his. His
Weldeg, Wihtleg and Beldeg were forefathers of the families that
afterwards governed Kent, Mercia and Wessex; but the Fornuili
1730 APPENDIX.
of the Edda is appar. indicating their ancient seats before the
migration: to Vegdeg^s line is attrih. East /So.i'o);//, to Beldeg^s
Westj.)haUa, to Sigi's Fninconia. Woden's immediate descen-
dants were Wecta, Witta, Wihtgils ; those of Odhiu are likewise
Vecjdeg, Vitrgils, Vida (the last two merely changing places) ;
but from that point the two lists differ. Without once naming
Horsa, the Norse genealogist gives Victa two sons, Helngest whose
line is carried no further, and Sigavr whose son is Svebdeg, ON.
Svipdagr} But this lands us in the line of Deira, which, after
AVodeu and Waegdteg, has Sigegdr, Swcefdceg. And we now
become awai'e that Weda of Kent is no other than Wcegdceg of
Deira, that the two lines were at first one, like those of Bernicia
and Wessex, and that we can no longer count seven, but only
six sons of Woden. So much, for Vegdeg and his line. In the
second line, Beldeg is expressly identified with Baldr ; his de-
scendants are named to the fifth generation, and agree with the
Wessex line, except that Freodogar is said to be the Norse
FrSdhi, that Wig is called Yvigg, and Gevis Gaue. The third
line is altogether new and unknown to the Auglo-Saxons, starting
with a son of Odhin named Sigi, from whom come Rerir and the
Yolsungar, rulers of the Franks. This agrees with the begin-
ning of the Volsiinga-saga, which calls >S'/V/i a son of Odhiu :
from him descend Rerir (al. Berir, Beirir), Volsungr, Sigmimdr,
Sigurdhr. The word sig (victory) is a favourite in this line,
Sigmund's sister being also called Signy." Volsungr has the
form of a patronymic and national name, pointing to a Valsi or
Velsi, which actually meets us in the TP"<:e/se of Beow. 1787, where
Sigemnnd too is found 1743-62.
The same continuation down to Sigfurdhr is in the Sverris-
saga, but not in the Langfedga-tal. The ' Fornjot and his
kin ' gives quite a different one : Skioldr, already mentioned
as an ancestor of Odhin, reappears as his son, and from him
descends a line of Norse kings to Harald the Fair-haired.^
[' In Grug. and Fiolsv. m. Svipdcuir is MengloS's lover. His father is Solbiort
(Siem. 112''), his mother Groa.— EHM.]
2 In Sigurdhr =Signfrid, Lachmann (Critik der sage v. d. Nibel. p. 22) conjec-
tures a (jocVii hy-name ; the line of Deira too has compounds witli Sig-. Couf, what
I have said of .•iihora (p. 27) and of Woden as god of victory (p. I'M).
^ The ordinary Danish genealogy begins : Odin, Skiold, Fridleif, Frode, Torf.
Series 27i>. Suhru's Crit. hist. 1, 355. [Sogubrot (Fornm. s. 11, ."412-3) : Thorr,
OShin, Skidldr, Leifr = Fridhleifr, Frodbi. Prologue to Grottas. : Skioldr, Fri'S-
leifr, Froi. In the AS. genealogies Sceldwa is made an ancestor of W6den :
ANGLO-SAXON GENEALOGIES. 1731
This last account also contains some not inconsiderable varia-
tions in Odhin's Ancestry. 'J'he outlandish Eredei is transl. into
good Norse as Eindridhi, and Magi as Magni ; Trinan the corrup.
of Itrinan is here (as in Sverris-s.), Ilermodr is passed over, so
is Eat {as in Sverris-s.) ; on the other hand, at Finn and Frialaf
two names are introduced, Bnrri and Bars, which occur nowhere
else in these lists.
With such important deviations in form and matter, we cau
scarcely say that these Norse genealogies were borrowed straight
from the AS. ; more likely they travelled into Scandinavia from
some Saxon or Frisian district, where they were still cherished,
say in the 10-llth century. The forms Beldeg, Vegdeg, Svebdeg
differ, though slightly, from the pure AS. Baeldteg, WiBgdEeg,
Swsefdeeg ; Atra from Hathra, Skialdun (Skiaklin) from Scelwa,
Biaf from Beaw. The interpolation of Thor's kindred comes, of
course, from the Norse writer.
But even if a loan took place from the Anglo-Saxons, and at
the later date of the 12-1 3th century, it matters little to the
intrinsic value of these genealogies. The AS. version is of itself
suflficient to vouch for their high antiquity and their solidarity
with the German system of gods.
It is much to be lamented that in Continental Germany, where
they must have existed, such pedigrees were never jotted down.
Witekind of Corvei, or his predecessor Bovo, could have given
us priceless information, about them. A table in Sam. Reyher's
Monum. landgravior. Thuringiae (Menken 2, 829. 830), which
brings the fictitious line of a Saxon king Artharicus down to
' Bodo vol Vode7i/ and then foists in ' Ff'C^a vel Vichtus, Witta
vel Wittich, Witgistus vel Witgislus, Hengistus,' is taken from
Petrus Albinus's (d. 1598) Novae Sax. historiae progymnasmata
(Viteberg. 1585). Albiuus had copied an AS. chronicler.
For all that, we catch undoubted echoes of ancient genealogies
in our poems of the 13th century. The Nibel. 88, 3 and 92, 1
preserves the names of ScliUbane and Nibelune, and Biterolf 7821
calls them brothers. Now ScyJfing, Sciljing (gomela S.) and the
Scijlfingas occur in Beow. 125. 440G. 4758. 4970. 5850. 5931.
The Edda (Ssem. 47'') makes Scilfingr a by-name of Oe)inn, and
' Scelclwa, Fri^uwulf, Frealaf, FrrSuwald, Woden ' ; so he is in some Norse ones
(supra p. 1729), but usually a sou of 06'in. — EHM.]
1732 APPENDIX.
the Hyndlu-lio^ in its genealogies (Ssem. 114-5) joins Skioldiln-
gar and Shilfingnr in alliteration. The above-mentioned ' Fornjot
and liis kin' (Fornald. s. 2, 9) counts among tlie mythic sons
of Halfdan the Old a Sl'elfir, and derives from him and his son
Skioldr those two kindred races : ' that heitir Skilfinga eett edha
Shidldiinga Eett.' ^ Here Shelf seems a corrup. of Skef, for both
Beowulf and the AS. pedigrees make Scyld or Sceldwa the sou
of Seed/; and from such corruption arose the different forms in
l)oth countries independently.- So we must reckon Schilhunc
[conf. Schiltunc, Hpt. 1, 7], ScHfing as closely interwoven with
the old genealogy. In Fornm. sog. 5, 239 Skioldr is described
as the national god of Schonen, ' Skanunga godh ' (p. 161).
A still more striking instance of agreement is furnished by the
Gothic genealogy which Jornandes, after saying that the ances-
tors of the Goths were Ajises, imparts as follows : ' Quorum
genealogiara paucis percurram, ut quo quis parente genitus est,
aut unde origo accepta, ubi finem efficit [percipiatur ?] ; absque
invidia qui legis vera dicentem ausculta : horura ergo, ut ipsi suis
fahulis fenmf, primus fuit Gapt, qui genuit Halmal (al. humal,
ulmal, hulmul), Halmal vero genuit Augis, Avgis g. eum qui
dictus est Amala, a quo et origo Amalorum decurrit. Et Amala
g. Isarnam, Isarna autem g. Ostrogotham, Ostrogotha g. Unilt (al.
Huniul), Unilt g. Athal, Athal g. Achiulf, Achiulf g. Ansilam et
Ediulf et Vuldulf et Hermenrich ; Vvldulf vero g. Yaleravans,
Valeravans autem g". Vinitharium, Vinithgrins qnoque g. Theode-
niii" et Valemir et Videmir ; Tlieodemir g. Theodeficum, Tlieode-
rictis g. Amalasuentham, Amalasuentha g. Athalaricum et
Mathasuentham de Yiderico (1. Eutharico) viro suo, qni affiui-
tate generis sic ad eam conjunctus est : nam supradictus
Hermenriciis filius Achiulfi genuit Hunnimundum, Huunimuadus
autem g. Thorismundum, Tliorisimmdus vero g. Berimundum,
Berimundiis g. Videricum, Videricus g. Eutharicum, qui conjunc-
tus Amalasuenthae g. Athalaricum et Mathasuentam, mortuoque
in puerilibus annis Athalarico, Mathasuenthae Vitichis est socia-
tus.' Here again we see historic kings melting into heroes of
the mythic time and into gods ; but the first father of them all,
[' In Sn. 215* Skilvingr is the name of a sword. Skelfir, Skilfitigar i austrvegum.
Sn. 193-4. Schilpiiuc, Eiecl no. 68 (yr. 888).— EHM.]
2 The change of Skef into Skelf may have been encouraged by the' better allitera-
tion of Skilfiug with Skicildung, Scylding with Scilfing. — Traxs.
ANGLO-SAXON GENE.ALOGIES. 1733
no doubt an Ans, is he that arrests our attention. Gapt seems to
me a corrup. of Gavt, Gaut} This granted, Gaut is no other than
our AS. Gedt, on whose brow the chroniclers are so eager to
press the crown of godhood. Now the Edda (Ssem, 47'') makes
Gautr a mere by-name of OSinn, who may therefore be reckoned
a later re-incarnation of the same divine beiug. Thus Gdiits,
Gedt, Gautr, OHG. Goz stands at the head of the Amdlmvj family
so famed in song and story.
The Langobardic genealogy of the Gunings or Gugings, pre-
served in the Prologue to the Laws and in Paul Diaconus, I
leave on one side, as contributing little towards clearing up the
story of the gods. It is one more witness, among so many, to
the propensity of German nations to draw up and hand down
lists of their forefathers' lineage.
On that point, who would not remember, first and foremost,
the oldest word on the origin of the Germani, as preserved, though
but in faint outlines, by Tacitus, and expressly grounded on their
' ancient songs, which are all the history they have ' ? (p. 344).
' Celebrant carminibus antiquis, quod unum apud illos memoriae
et annalium genus est, Tuisconem, deum terra editum, et filium
Mannuni, originem gentis conditoresque. Manno tres filios
assignant, e quorum nominibus proximi oceano Ingaevones, medii
Herminones, ceteri Istaevones vocentur. Quidam, ut in licentia
vetustatis, plures deo ortos pluresque gentis appellationes, Marsos,
Gambrivios, Suevos, Vandalos affirmant.' As the Anglo-
Saxons allowed their Woden, now three " sons, now seven, the
same thing happens here to the offspring of Mannus. There is no
further connexion between the two genealogies ; but it is curious to
find that in the first century a.d., various versions of the people's
pedigree are already in vogue, and have reached the Roman's ear.
He does not tell us the names of the sons, and in guessing them
from those of the tribes they founded, we cannot feel sure of
their exact form. Pliny 4, 4 supposes five principal tribes :
Vindeli, Ingaevones, Istaevones, Hermiones, Peiicini ; the first are
1 The Gothic m might easily be miscopied as a v (Vj, and thus mistaken for a, p,
just as the AS. p is made p in ' Pubba, Uodpulf.'
2 This number three is always turning up in myths. Noah's 3 sons : Shem,
Ham, Japheth. Saturn's : Zeus, rob,eidou, Pluton. The Scyth. Targitaus's :
Leipoxais, Arpoxais, Kolaxais. The Norse Bur's: O^iuu, Vih, Ye. Fornjofs:
Hlerr, Logi, Kari. Amelunc's : Diether, Ermrich, Dietmar.
1734 APPENDIX.
Tacitus's Vandali. The head of the Herminones was no doubt
Hermin, i.e. Irmin, whom legends know of as a godlike hero ;
that of the Vandals Vandal, and of the Sueves Svef, Snap, which
reminds one of AS. Siucefdceg and ON. Svafnir (another by-name
of OSinn, Stem. 47'') ; the head of the Gambrivii perh. Gambar :
OHG. kambar = strenuus^ and the Langobard lineage has an
ancestress Gambara. Such a name as Alars, if that was the
source of the people's name, I have nowhere come across ; Tacitus
must have found it veiy acceptable.
The Ingaevones and Istaevones remain to be considered.
Ligo, an OHG. name, which also forms the compounds lugumar
(Frank. Hincmar), Ingurat, Inguram, Ingulint^ Inguwin, must
previously have been Ingaivo, Tnguio, for Inguio-merus occurs
several times in Tacitus, and it also agrees with ON. Ingvi. A
cori'esp. Isto, Istuio is wanting. As for the ending -cievo, we find
Frisaevo, also a national name, in an inscript. in Hagenbuch
173-5, side by side with Frisius 1 71-2-4. Ingvi or Yngvi in the
Norse mythology is a byname of Freyr, and Ingvi-freyr, Ingunar-
freyr seems to mean the same thing. With this conf. ' eodor
Ingwina, frea Ingwina,' Beow. 2081. 2638, and above all Ingwi
in the Bernician line ; can there remain a doubt that this name
belongs to the oldest period of the Germanic race, nay, that there
hangs about it an air of deity ? Istuio is the great difficulty.
I would not willingly throw suspicion on the reading Istaevones,
though the fluctuation between Tuisto and Tuisco would almost
tempt one to do so. If we read Iseaevones, and inferred an
Iscvio, Isco, we might connect this with ON. Ashr, the first-
created man, or with Oese of the Kentish line, if that be not a
little too UHmythical. Weil, I found a passage in an unknown
compiler (Cod. Vat- 5001 fol. 140),^ which actually has sc, not st :
' Tres fuerunt fratres, ex quibus gentes xiii. Primus Ermenius
genuit Butes, Gualan-gutos, Guandalos, Gepidos, Saxones. Ingo
genuit Burgundiones, Turingos, Longobardos, Baioeros. Escio
Romanes, Brictones, Francos, Alamannos.' And, strange to say,
Nennius (ed. Gunn p. 53-4) has something very similar : ' Primus
homo venit ad Europam Alanus cum tribus filiis suis, quorum
[^ Graff 1, 497 has the passage not only from the Cod. Vat., but from the older
Cod. S. Gall. 497 : Krmimis, I»,juo, Istio ; conf. Graff 1, 501 and Pertz's Iter Ital.
and Mon. 10, 314. Mone's Ztschr. 2, 256.]
ANGLO-SAXON GENEALOGIES. 1735
nomina Hisicion, Armenon, Neugio. Hisiciorv autem liabuit filios
quatuor : Fraucum, Romamiin, Alamannura et Brutonem. Ar-
menon autem habuit filios quinque : Gothuui, Vala-gothura, Cibi-
dum, Biirgundum, Longobarduin. Neugio vero habuit tres :
Vandalum, Saxonemj Bogauum. Ab Hisicione autem ortae sunt
quatuor gentes : Franci, Latini, Alamanni et ' Bryttones. Ab
Armenione autem Gothi^ Wala-gothi, Cibidi, Burguudi et Longo-
bardi. A Neugione autem Bogari, Wandali, Saxones, Turingi.'
And then, through many names that have nothing German about
them, Alanus's line runs up to Adam. Gale's ed. of Nennius
p. 102 reads Hisicion, Armenon, Negno, and the last has 4 sons,
Wandalus, Saxo, Bogarus, Targus, Evidently Neugio, Negno
is a corrup. of Engio, Enguio, Armenon of Ermino, while Hisicio
makes for our supp. Hisco, Isco. And that Nennius and the
Vatican MS, had not drawn from the same source is plain by the
difference in details, despite the similarity of the whole. T'he
great question remains, whether all these accounts were taken
first from Tacitus, and then extended and distorted. Unless we
are prepared to maintain that, they are, to my mind, of extra-
ordinary value. MSS. of Nennius are supp. to be of the tenth
century; of the Vatican MS., in extracting from it many years
ago, I left the age unmarked : it can hardly be older than the
12th century. If we think it likely that any link between them
and the passage in Tacitus can be established, it must be of a time
before Nennius, and therefore pretty early [conf GDS. 824-5-9].
Alanus has unquestionably arisen by sheer mistaking of the
first few strokes, out of j\[aiiu!i, i.e. the Mannus of Tacitus. This
Manmis stands at the head of the Teutonic race, exactly as Woden
does at that of the Anglo-Saxon. It means man in all Teut.
tongues: Goth, man, mann, manna, AS. mon, ON. madhr, gen.
manus ; so does its derivative mannisk, mannisco, mensch.
Perhaps 'the thinking being' from the verb man, munum: an
apt designation for God as well as God-created man, and cer-
tainly of high antiquity. I do not find it as a by-name of OcJinn
or Woden, but one of his ancestors is Itermon, of which the first
part iter, itr may be considered an intensive epithet: homo
praestans, hominum praestantissimus. Ace. to that, Mannus and
Woden stand for the same thing. I throw out the guess, that in
heathen songs the god might be called by either name.
1786 APPENDIX.
Lastly, we turn to Mannus's own father, the earthborn Tuisco.
What if the word be formed like mannisco, and abbrev. from
tiudisco ? The O.Fr. Ti/dios was shortened to Thyois, Tyois,
Tiois, Thiodonis-YiWa, [Dieten-hofen] to Thion-ville. In Gothic
dialect the god would be Thiudiska, in OHG. Dlutisco, the off-
spring of the people (thiuda, diot) itself. And the national name
Teuto, Tiuto {OHG. Dieto) might be near of kin to Tiudisco. — But
an entirely different derivation, suggested by Lachinann, seems
preferable: Tuisco = Ti-'/seo, the twin, Si'Su//^?, OHG. Zuisco,
meaning perhaps one of the Dios-curi, the ' Castor Polluxque^ of
Tacitus {p. QQ) ? The form Tuisto least of all lends itself to
explanation, though there are some derivatives in -s^, -isf ; and
to connect AS. Tgetwa with Teuto or Tuisto would seem
hazardous. Anyhow we shall not explain everything; it is
enough to have proved that in Tacitus's German theogony we see
an unmistakable connexion with later traditions.
SUPERSTITIONS.
A. From a Sermon of St Eligius (b. 588, d. 659) contained in the
Vita Eligii of Audoenns Rotomagensis (Aldwin of Rouen,
d. 683 or 689), printed in D'Achery's Spicileg. torn. 5 ed.
Paris. 1661. pp. 215-9.
Lib. 2, cap. 16. Ante omnia autem illad deniiutio atque con-
testor, ut nullas Paganorum sacrilegas consuetudines observetis,
non cardios (caragios),^ non divinos, non sortilegos, non praecanta-
tores, nee pro ulla causa aut infirmitate eos consulere vel interro-
gare praesumatis, quia qui facit hoc malum statim perdit baptismi
sacramentum. Similiter et augnria vel sternutationes nolite
observai'e, nee in itinera positi aliquas aviculas cantantes atten-
datis, sed, sive iter seu quodcunque operis arripitis, signate vos
in nomine Christi, et symbolum et orationem dominicam cum fide
et devotione dicite, et nihil vobis nocere poterit inimicus. Nullus
Christianus observet, qua die domum exeat, vel qua die rever-
tatur, quia omnes dies Deus fecit; nullus ad inchoandum opus
diem vel lunam attendat ; nullus in Kal. Jan. nefanda aut ridicu-
losa, vetulas aut cervuJos^ aut jotticos (al. uleriotcos) faciat, neque
tnensas super noctem componat, neque strenas aut hlhitiones
superfluas exerceat. Nullus Christianus in punis (al. pyras)
credat, neque in cantu sedeat, quia opera diabolica sunt; nullus
in festivitate S. Joannis vel quibuslibet sanctorum solemnitatibus
solstitia aut vallationes (balationes ?) vel saltationes aut caranlas
(i.e. choraulas) aut cantica diabolica exerceat. Nullus nomina
daemomim, aut Neptunum aut Orcum aut Dianam aut Minervam
aut Geniscutn, aut ceteras ejusmodi ineptias credere aut invocaro
praesumat. Nullus diem Jovis, absque festivitatibus Sanctis, nee
in Maio nee ullo tempore in otio observet, neque dies tininrum
vel murorum, aut vel uuum omnino diem, nisi tantum dominicum.
[' Ducange sub w. caragus, canirius. — EHM.]
[- Ducange sub v. cervula. Gl. Sletst. 23, 3 in cervulo, in liodersiiza ; 23, 4 iu
vetula, iu dero varentun tragidi ; 23, 8 coragios, liodirsazo. — EPIM.]
1737
1738 APPENDIX.
Null us Christianus ad fana vel ad pftras vel ad fonfes vel ad
arbores, aut ad cellos vel per trivia luminaria faciat, aut vota
reddere praesumat. NuUus ad coUa vel hoininis vel cujuslibeb
animalis Ugamina dependere praesumat, etiamsi a clericis fiant, et
si dicatur quod res sancta sit et lectiones diviuas coutineat, quia
non est in eis remedia Christi, sed venerium diaboli. Nullus
praesumat lustrationes facere, nee herbas incantare, neque pecora
per cavam arborem vel fer terrain for at am transire, quia per haec
videtur diabolo ea consecrare. Nulla mulier praesumat succinos
de collum dependere, nee in tela vel in tinctura sive quolibet
opere Minervani vel infaustas ceteras personas nominare ; sed in
omni opere Christi gratiam adesse optare, et in virtute nominis
ejus toto corde eonfidere. Nullus, si quando luua obsciiratur,
vociferare praesumat, quia Deo jubente certis temporibus obscu-
ratur ; nee luna nova quisquam timeat aliquid operis arripere, quia
Deus ad hoc lunam fecit, ut tempora designet et noctium tenebras
temperet, non ut alicujus opus impediat, aut dementum faciat
hominem, sicut stulti putant, qui a daemonibus invasos a luna
pati arbitrantur. Nullus dominos solem aut lunam vocet, neque
per eos juret, quia creatura Dei sunt et necessitatibus hominum
jussu Dei inserviunt. Nullus sibi proponat fatiim vel fortiinam,
aut genesin, quod vulgo nascentia dicitur, ut dicat ' qualem
nasceiitia attulit, taliter erit ; ' quia Deus omnes homines vult
salvos fieri, et ad agnitionem veritatis venire. Praeterea, quoties
aliqua infirmitas supervenerit, non quaerantur praecantatores, non
divini, non sortilegi, non canigi, nee per fontes aut arbores vel
bivios diabolica phylacteria exerceantur.
Ante omnia, ubicumque estis, sive in domo, sive in itinere, sive
in convivio, verba turpia et luxuriosa nolite ex ore vestro pro-
ferre .... Ludos etiam diabolicos et vallationes (ballat. ?
i.e. saltationes) vel cantica gentilium fieri vetate, nullus haec
christianus exerceat, qui per hsec paganus efficitur, nee enim
justum est ut ex ore cliristiano .... cantica diabolica pro-
cedant. . . . NuUi creaturae praeter Deo et Sanctis ejus
venerationem exhibeatis, fontes vel arbores quos saeros vacant
succidite ; ^yedum similitudines guos per hivia ponunt, fieri vetate,
et ubi inveneritis igni cremate, per nuUam aliam artem salvari
vos credatis nisi per invocationem et crucem Christi.- Nam illud
quale est, quod si arbores illae ubi miseri homines vota reddunt
SUPERSTITIONS, A B. 1739
ceciderint, nee ex eis ligna ad focum sibi deferunt ? Et videte
quanta stultitia est homiuum, si arbori insensibili et mor-
tuae honorem impeudnut^ et Dei oumipot. praecepta contem-
nunt.
Nulkis se inebriety, nnllus in convivio suo cogat alium plus
bibere quam oportet ; . . . nullus vel in qualibet minima
causa diaboli sequatur adinveutiones, nuUus, sicut dictum est,
observet egrediens aut ingrediens domum, quid sibi occurrat, vel
si aliqua vox reclamantis fiat, aut qualis avis cantus garnaf,
vel quid etiam portantem videat ; quia qui liaec observat, ex
parte paganus dignoscitui'. ... Si quos cognoscitis vel
occulte aliqua pliylacteria exercere^ expedit ut nee cibum cum
eis suraatis, neque ullum consortium apud eos habeatis.
Omni die dominico ad ecclesiam couvenite, et ibi non causas^
non rixas, vel otiosas fabulas agatis^ et lectiones divinas cum
silentio auscultate.
B. Indiciilus snperstitionum et paganiarum (at the end of the
Capitulare Karlomanni of 743 apud Lijptinas. ^ Pertz 3, 20).
I. de sacrilegio ad sepulchra mortuorum.
II. de sacrilegio super defunctos, id est dadsisas.
III. de spurcalibus in Februario.
IV. de casulis, id est fanis.
V. de sacrilegiis per ecclesias.
VI. de sacris silvarum quas niinidas vocant.
VII. de his quae faciunt super petras.
VIII. de sacris Mercurii vel Jovis.
IX. de sacrificio quod fit alicui sanctorum,
X. de phylactei-iis et ligaturis.
XI, de foutibus sacrificiorum.
XII. de incantationibus.
XIII. de auguriis, vel avium vel equorum vel bovum ster-
core, vel sternutatione.
XIV. de divinis vel sortiiegis.
XV. de igne fricato de ligno, id est nodfyr.
XVI. de cerebro animalium.
^ [Conf. Hagen in Jrb. 2, G2] Liptinae, an old villa regia, afterw. Listines, in
the Kemmerich (Cambresis) country, near the small town of Binche.
1740
APPENDIX.
XVII. de observatione pagana in foco, vel in iuclioatione rei
alicujus.
XVIII. de incertis locis quae colunt pro sacris.
XIX. de petendo quod boni vocant sanctae Mariae.
XX. de feriis quae faciunt Jovi vel Mercurio.
XXI. de lunae defectione, quod dicunt Viuceluna.
XXII. de tempestatibus et cornibus et cocleis.
XXIII. de sulcis circa villas.
XXIV. de pagano cursu quern yrias [Massmaun's Form. 22 :
friasi nominant, scissis pannis vel calceis.
XXV. de eo, quod sibi sanctos fingunt quoslibet mortuos.
XXVI. de sitnulacro de consparsa farina.
XXVII. de simulacris de pannis factis.
XXVIII. de simulacro quod per campos portant.
XXXIX. de ligneis pedibus vel maoibus pagano ritu.
XXX. de eo, quod credunt, quia feniinae lunam commen-
dentj quod possiut corda hominum toUere
juxta paganos.
Evidently the mere headings of the chapters that formed the
Indiculus itself, whose loss is much to be lamented. It was
composed towards the middle of the 8th cent, among German-
speaking Franks, who had adopted Christianity, but still mixed
Heathen rites with Christian. Now that the famous Abrenun-
tiatio has been traced to the same Synod of Liptinae, we get a
fair idea of the dialect that forms the basis here*. We cannot
look for Saxons so far in the Netherlands, beyond the Maas and
Sambre, but only for Franks, whose language at that time par-
took far more of Low than of High Geroian. I do not venture
to decide whether these were Salian Franks or later immigrants
from Itipuaria.^
C. From the Collect, of Decrees by Barchard of Worms (d.
1024),2 Colon. 1548.
1, 94. Interrogatio, 42 ^ : interrogandum, si aliquis sit magus,
ariolus aut incantator, divinus aut sortilegus, vel si aliquis vota
ad arbores vel ad /antes vel ad lapides faciat, aut ibi candelam
['GDS. 537.— EHM.] " pD. 1025, Kl. schr. 5, 41.7.— EHM.]
3 This and the foil. Interrogations are drawn 'e decreto Eutychiaui papae (d.
283), cap. 9.'
SUPERSTITIONS. C. 1741
seu quodlibet munus deferat, voluti ibi quodJara numen sit, quod
bonum aut inalum possit inferre. (Repeated 10, 32.)
Int. 43 : perscratandum, si aliquis subulcus vel bubiilcus sive
venator vel ceteri hujusmodi diabolica carmina dicat super
panem, aut super herbas, aut super quaedaui nefaria ligamenta,
et haec aut in arbore abscondat, aut in bifvio aut iu trivio
projiciat, ut sua animalia liberet a peste et clade, et alterius
perdat. (Reptd. 10, 18.)
Int. 44 : perquirendum, si aliqua femina sit, quae per quaedam
raaleficia et incantationes mentes hoininum se iinuiutare posse
dicat, id est, ut de odio in amorem, aut de auiore in odiuui cou-
vertat, aut bona hominum aut damnet aut surripiat. Et si
aliqua est, quae se dicat, cum daemonuin turba in shnilitudiuevi,
tmUierum tran.tformata, certis noctibus equitare super quasdani
bestias, et in eorum consortio anuumeratam esse. (Reptd. 10,
29.)
Int. 50 : est aliquis, qui in Cal. Jan. aliquid fecerat quod a
paganls i)iventui)i est, et dies observavit et luiiam et menses; et
horum efFectivapotentia aliquid spei'averit in melius aut in deterius
posse converti.
Int. 51 : est aliquis, quodcunque opus luchoans, qui aliquid
dixerat, aut quacunque magica arte aliud fecit, nisi ut apostolus
docet omnia in nomine Domini facienda.
Int. 52 : quaerendum etiam, si mulieres in lanijiciis suis vel
in ordiendis tells aliquid dicant aut observent.
Int. 54 : est aliquis, qui supra morf ititm nocturnis horis carmina
diabolica cantaret, et biberet et manducaret ibi, quasi de ejus
morte gratularetur ; et si alibi mortui iu vigiliis nocturnis nisi in
ecclesia custodiantur.
10, 1. Ut episcopi eorumque ministri omnibus viribus elaborare
studeant, ut perniciosam et a diabolo inventam sortilegam et
maleficam artem penitus ex parocliiis suis eradicent, et si aliquem
virum aut feminam hujuscemodi sceleris sectatorem invenerint,
turpiter delionestatum de parochiis suis ejiciant .... lUud
etiam non omittendum, quod quaedam sceleratae mulieres, retro
post Satanam conversae, daemonum illusionibus et phantasmatibus
seductae, credunt se et profitentur nocturnis horis cum Diana
Paganorum dea, vel cum Ilerodlade, et iimumera midtltudlne
mulierum equitare super quasdam bestias, et multa terrarum
VOL. IV. H n
1742 APPENDIX.
spatia intempestae noctis silentio pertransire, ejusque jussionibus
velut dominae obedire, et certis noctibus ad ejus servitium evo-
cari. Sed utinam hae solae in perfidia sua perissent, et non
multos secum in infidelitatis interitum pertraxissent ! Nam
innumera multitude, hac falsa opinione decepta, baec vera esse
credit, et credendo a recta fide deviat, et in errore Paganorum
revolvitur.i
10, 2. Pervenit ad nos, quosdam, quod dici nefas est, arhores
colere et multa alia contra cliristianam fidem illicita perpetrare."
10, 5. Qui divinationes expetuut et more Gentilium subse-
quuntur, aut in domos suas bujuscemodi homines introducunt,
exqtiirendl aliquid arte malefica aut expiandi causa, sub regula
quinquennii jaceant.^
10, 6. Si quis, Paganorum consuetudinem sequens, divinos
et sortilegos in domum suam introduxerit, quasi ut malum foras
mittat aut maleficia inveniat, quinque annos poeniteat.*
10, 8. Qui auguriis vel divinationibus inserviunt, vel qui
credit ut aliqui hominum sint immissores tempestatum, vel si qua
mulier divinationes vel incantationes diaholicas fecerit, septem
annos poeniteat.^
10, 9. Auguria, vel sortes, quae dicuntur false sanctorum, vel
divinationes, qui eas observaverint, vel quarumcunque scrip-
turarum vel votum voverint vel persolverint ad arhorem vel ad
hipidem vel ad quamlibet rem, excepto ad ecclesiam, omnes ex-
communicentur. Si ad poenitentiam venerint, clerici annos tres,
laici annum unum et dimidium poeniteant.^
10, 10. Summo studio decertare debent episcopi et eorum
ministri, ut arbores daemonibus consecratae, quas vulgus colit et
in tanta veneratione habet, ut nee ramum vel siirculiim audeat
ampufare, radicitus excidantur atque comburantur. Lapides quo-
qne quos in ruinosis locis et silvestribus, daemonum ludificationi-
bus decepti, venerantnr, ubi et vota vovent et deferunf, funditus
' Extra, above (p. 283). The -whole passage was taken from the Council of
Ancyra (yr 31-i). and is also in Eegino's De disc. eccl. 2. 364. but -without the
words ' vel cum Heriodiade ' ; the Decree of Gratian II. 26. quaest. 5, 12 § 1 has it
complete. ^
- E registro Gregorii Magni.
' E concil. Ancyr. cap. 23.
* Ex concilio Martini papae (in Spain, abt 672), id est, ex Capit. Martini
Eracarensis cap. 71 ; whence also Deer. Grat. 11. 26. quaest. 5, 3 § 2.
* E poeuitentiali Romano.
* From the same.
SUPERSTITIONS. C. 1743
effodiantui-j atqiie in tali loco projiciautur, ubi uuuquam a cuUori-
bus suis venerari possint.^
10_, 14. Mulier si qua filiuiu suuin pouit supra tectum, aut iu
forn'iceiH pro sanitate febrium, uiiuin annum poeniteat.^
10^ 15. Non licet iuiquas observatioues agere calendai'um, et
otiis vacare, neque lauro aut viriditate arboruin cingere domos.
Oinuis haec observatio Pajj-auorum est.^
10, IG. Si quis calendas Januarias ritu Paganorum colere,
vel aliquid plus novi facere propter novum annum^ aut mtnsas
cum lapldibus vel epulis in domibus suis praeparare, et per vicos
et plateas cantatores et choros duccre praesumpserit, anathema
sit.*
10^ ol. Quicunque nocturna sacrificia daemonum celebraverint,
vel incantationibus daemones quacunque arte ad sua vota invi-
taverint, tres annos poeniteant."
10, 31. Laici, qui excubias funeris observant, cum timore et
tremore et reverentia lioc faciant ; nuUus ibi praesumat dlaholica
Carolina cantare, non joca et saltationes facere, quae Pagani
diabolo docente adinvenerunt.*"
19, 5 supplies the remaining extracts, the references being to
pages : '^
Pag. 193'' : si observasti traditiones Paganorum, quas quasi
hereditario jure, diabolo submiuistrante, usque in hos dies semper
patres filiis reliqueruut, id est, ut elementa coleres, id est, luuam
aut solem aut stellarum cursum, novam lunam aut defectum lunae,
ub tills clamoribus aut auxilio splendorem ejus restaurare valeres,
aut elementa tibi succurrere aut tu illis posses; aut novam lunam
observasti pro domo facienda aut conjugiis sociandis.
Pag. 193*^ : observasti calendas Januarias ritu Paganorum, ut
vel aliquid plus faceres propter novum annum, quam autea vel
"* E concil. Namnetensi (Nantes, yr 895). [Mansi p. 172. cap. 20.]
'^ E poeniteiitiali BeJae. The poenitentale Ecgber'ti Eboracensis 1, 33 (3'r
748) iu Mansi 12, 430. 475 has : ' Si muUer Hiiam suam super doinunt \el Jornaceni
collocet, ideo ut febrim ejus curare velit.'
* E clecreto Martiaui papae.
■• E decreto Zachai'iae papae, cap. ii.
* E poeniteiitiali Kamano.
B E concil. Arelatensi (Aries, of which year ?) can. 3.
T Whence did Burchard draw this large chapter 10, 5 extending from p. 188'*
to 201"? (His 10, 4 is avowedly from Poenitentiale liomanum, his 10, (3 fr. Poen.
Theodori.) The German words iu it, 'holda, werwolf, belisa ' (pp. 104-8. 2Ul)
lead me to think that, here more than anywhere, he puts together what he himstdf
knew of German superstitions, with additions from other collections.
174^ APPENDIX.
post soleres facere, ita dico, ut aut inensam tuam cum lapidihus
vel epulis in domo tua praeparare eo tempore, aut per vicos et
plateas cantores et choros duceres, aut supra tectum domus tvae
sederes ense tuo circumsignatus, ut ibi videi'es et intelligeres, quid
tibi in sequenti anno futurum esset; vel in hivio sedisti supra
taurinam cutem, ut et ibi futura tibi intelb'geres, vel si panes
praedicta nocte coquere fecisti tuo nomine, ut si bene elevarentur
et spissi et alti fierent, inde prosperitatem tuae vitae eo anno
praevideres.
Pag. 193'^: interfuisti aut consensisti vanitatibus quas raulieres
exercent in suis lanijiciis, in suis telis ; quae, cum ordiuntur
telas suas, sperent se utrumque posse facere cum incantationibas
illarum, ut et fila staminis et suhtegminis in invicem ita cora-
misceantui' ut, nisi his iterum aliis diaboli incantationilms e
contra subveniant, totum pereat.
venisti ad aliquem loeum ad orandum nisi ecclesiam, ... id
est, vel ad fontes vel ad lapides vel ad arbores vel ad hivia, et
ibi aut candelam aut faculam pro veneratione loci incendisti, aut
panem aut aliquam oblationem illuc detulisti aut ibi comedisti,
aut aliquam salutem corpoi-is aut animae ibi requisisti.
Pag. 194*: credidisti unquam vel particeps fuisti illius per-
fidiae, ut incantatores, et qui se dieunt tempestatum immissores
esse, possent per incantatiouem daemonum aut tempestates com-
movere aut mentes liominum mutare.
credidisti ut aliqua femina sit quae hoc facers possit, quod
quaedam a diabolo deceptae se affirmant necessario et ex prae-
cepto facere debere, id est, cum daemonum turba in similitudinem
mulierum transformata, quam vulgaris stultitia Holdam (al. ttn-
holdam) ^ vocat, certis noctibus eq^uitare debere super quasdani
bestias, et in eorum se consortio annumeratam esse.
Pag. 195''; fecisti phylacteria diabolica vel characteres diaboli-
cos, quos quidam diabolo suadente facere solent, vel herbas vel
succinos vel quintam feriam in lionorem Jovis honorasti.
comedisti aliquid de idolothito, i.e. de oblationihus quae in
quibusdam locis ad sepulchra morluorum fiunt, vel ad fontes aut
ad arbores aut ad lapides aut ad bivia, aut comportasti in aggerem
lapides, aut capitis ligaluras ad cruces quae in biviis ponuntur.
Pag. 195'^: raisisti filium tuum vel filiam super tectum aut super
1 ' Friga boliam ' in Cod. Madrid., see Kl. selir. 5, 416-7.— EHM.]
SUPERSTITIONS. C. 1745
fornacem pro aliqua sanitate, vel mcendlstl grana ubi mortuus
homo erat, vel cingulum mortui pro damno alicujus in nodos
colhgasti, vel pedines, quibus muliercnlae lanam discerpere solent,
supra fuuus complosistl, vel quatido efferebatur funus a domo
plaustrum in duo dividisti et funus j>e?" mediam divisionem plauntri
asportare fecisti. '
fecisti illas vanitates aut consensisti, quas stultae mulieres
facere solent, duni cadaver mortal liominis adliuc in domo jacet,
currunt ad aquam, et addiicunt tacite vas cum aqua, et quum
sublevatar corpus mortui, eandem aquam fund tint subtiis fcretrum ;
et hoc observant dum extra domum asportatur funus, (ut) iion
altius quam ad genua elevetur, et hoc faciunt pro quadam sanitate.
fecisti aut consensisti, quod quidam faciunt homini occiso cum
sepelitur; dant ei in manum unguent um quoddam, quasi illo un-
guento post mortem vulnus sanari possit, et sic cum unguento
sepeliunt.
Pag. 195^': fecisti quod plures faciunt: scopant locum ubi facere
solent iguem in domo sua, et mittunt grana hordei locae adhuc
calido, et si esalierint grana, periculosum erit, si autem ibi per-
manserint, bonum erit.
fecisti quod quidam faciunt : dum visitant aliquem infirmum,
cum appropinquaverint domuiubi infirmus decumbit, si invenerint
aliquem lapidem juxta jacentem, revolvunt lapidem, et I'equiruut
in loco ubi jacebat lapis, si ibi sit aliquid subtufi quod vivat, et si
invenerint ibi lumbricum aut muscam aut formicam aut aliquid
quod se moveat, tunc affirmant aegrotum convalescere ; si autem
nihil ibi invenerint quod se moveat, dicunt esse moriturum.
fecisti pueriles arcus parvulos et puerorum suturaha, et pro-
jecisti sive in cellarium sive in horreum tuum, ut satgri yel pilosi
cum eis ibijocarentur, ut tibi alioriim bona comportarent, et inde
ditior fieres.
fecisti quod quidam faciunt in calendis Jauuari, i.e. in octava
natalis Domini; qui ea sancta node Jilant, nent, consuunt,. et
omne opus quodcunqne incipere possunt, diabolo instigante
propter novum annum incipiunt.
Pag. 198° : credidisti quod quidam credere solent : dum iter
aliquod faciunt, si cornicula ex sinistra eorum in dexteram ill is
cantaverit, inde se sperant habere prosperum iter ; et dum anxii
fuerint hospitii, si tunc avis ilia c^uae mxirlceps vocatur, eo quod
1746 . APPENDIX.
mures capiat et inde pascatui' uominata, rvnn j^er quam vadnnt
ante se trans vol aver it, se illi augurio et omiui magis committunt
quam Deo.
credidisti quod quidara credere soleut : dum necesse liabent
ante lucem aliorsura exire, non audent, diceutes quod, posterum
sit, et ante galli cantum egredi non liceat et periculosum sit, eo
quod immundl spiritiis ante gallicinium plus ad noceudum
potestatis habeant quam post, et gallus suo cantu plus valeat eos
repeliere et sedare, quam ilia divina mens quae est in homine sua
fide et crucis signaculo.
credidisti quod quidam credere solent, quod sint agrestes
feminae, quas silvaticas vocaut, quas dicunt esse corporeas, et
quando voluerint ostendant se suis amatoribus, et cum eis dicunt
se oblectasse, et item quando voluerint abscondant se et evaues-
cant.
fecisti ut quaedam mulieres iu quibusdam temporibus anni
facere solent, ut in domo tua. meiisam praeparares, et tuos cibos et
potum cum tribus culteUiH supra mensam poneres, ut si venissent
tres illae sorores quas antiqua posteritas et antiqua stultitia Parcas
nominavit, ibi reficereutur; et tulisti divinae pietati potestatem
suam et nomen suum, et diabolo tradidisti, ita dico, ut crederes
illas quas tu dicis esse sorores tibi posse aut liic aut in futuro
prodesse.
Pag. 199'^ ; fecisti quod quaedam mulieres facere solent et
firmiter credunt, ita dico, ut si vicinus ejus lacfe, vel apibns
abundaret, omnem abundantiam lactis et mellis, quam suus vicinus
ante se habere visus est, ad se et sua animalia vel ad quos
voluerint, a diabolo adjutae, suis fascinationibus et incantationi-
bus se posse convertere credunt.
credidisti quod quaedam credere solent, ut quamcunque domum
iutraverint, puUos aucarum, pavonum, gallinarum, etiam porcellos
et aliorum animalium foetus verbo vel visu vel auditu ohfascinare
et perdere posse affirment.
credidisti quod multae mulieres retro Satanam conversae
credunt et atfirmant verum esse, ut credas in quietae noctis
silentio cum te collocaveris in lecto tuo, et marito tuo in sinu tuo
jacente, te, dumcorporea sis, janvix clausis exlrep)osse,ei terrarum
spatia cum aliis simili errore deceptis pertransire valere, et homines
baptizatos et Christi sanguine redemtos, sine armis visibilibus, et
SUPERSTITIONS. C. 1/47
interficere et de coctis carnibus eorum vos comedere, et in loco
cordis eorum stramen aut lignum SfUt aliquod hujusmodi ponere, et
comestisj iterum vivos facere et inducias vivendi dare.
Pag. 200'' : credidisti quod quaedam mulieres credere solent,
ut tu cum aliis diaboli membris in quietae noctis silentio clausis
januis in a'erem usque ad niibes suhleverls, et ibi cum aliis inignes,
et ut vulneres alias et tu vulnera ab eis accipias.
fecisti quod quaedam mulieres facere solent : prosternunt se in
faciem, et discopertis natibus^ jubent ut supra nudas nates con-
ficiatur jm/u's, et eo decocto tradunt maritis suis ad comedeudum ;
hoc ideo faciunt, ut plus exardescant in araorem illorum,
posiiisti infantem tnum jnxta ignem, et alius caldariara supra
ignem cum aqua misit, et ebuUita aqua superfusus est infans et
mortuus. (Repeated 19, 149.)
fecisti quod quaedam mulieres facere solent, diabolicis adim-
pletae discipliuis ; quae observant vestigia et indagines Christian-
orum, et tollunt de eorum vestigia cespitem et ilium observant, et
inde sperant sanitatem aut vitam eorum auferre.
Pag. 200'': fecisti quod quaedam mulieres facere solent: tollunt
testam hominis et igni comhurunt, et cinerem dant viris suis ad
bibendum pro sanitate.
fecisti quod quaedam mulieres facere solent, illae dico quae
habent vagientes m'iai\\ie'&, effodiunt terram et e's. psLvte pertusant
earn, et per illud foramen pertrahunt infantem et sic dicunt
vagientis infantis cessare vagitum.
fecisti quod quaedam mulieres instinctu diaboli facere solent :
cum aliquis infans sine baptismo mortuus fuerit, tollunt cadaver
parvuli, et ponunt in aliquo secrete loco, at p)alo corpusculum ejus
transfigunt, dicentes, si sic non fecissent, quod iufantulus surgeret
et multos laedere posset.
Pag. 200° : cum aliqua femina parere debet et non potest, in
ipso dolore si morte obierit, in ipso sepulchre matrein cum infante
2)alo in terram transfigunt.
Pag. 200*^ : cum infans noviter natus est, et statim baptizatus
et sic mortuus fuerit, dum sepeliunt eura, in dexterara manum
ponunt ei pateram ceream cum oblata, et in sinistram manum
calicem cum vino similiter cereum ponunt ei, et sic cum sepeliunt.
Pag. 201" : fecisti quod quaedam mulieres facere solent :
deponunt vestimenta sua, et totum corpus nudum inelle inuvgunt,
1748 APPENDIX.
et sic mellito suo corpore supra triticum in quodam linteo in
terra deposito sese hac atque iliac saepius revolvunt, et cuncta
tritici grana, quae humido corpori adbaerent, cautissirae colligunt
et in roolam mittunt^ et retrorsura contra solem molam circuire
faciunt, et sic in farinam redigunt, et de ilia farina panem, con-
ficiunt, et sic maritis suis ad comedendum tradunt, ut comesto
pane marcescant et deficiant.
Pag. 20P: fecisti quod quaedam mulieres facere solent : dum
phiviam non hahent et ea indigent, tunc plures puellas congre-
gant, et unara j'x^fvulam jpuellam quasi ducem sibi praepouunt,
et eandem deniiclant, et extra villam, ubi herbara iusquiamum
(hyos-cyamum) inveniunt, quae Teutonice helisa'^ vocatur, sic
nudatam deducunt, et eandem herbam eandem virginem sic
nudam minimo digito dexfrae manus eruere faciunt, et radicitus
erutam cum ligamine aliquo ad minimum digitum dextri pedis
ligare faciunt. Et singulae puellae singulas virgas in manibus
habenfces supradictam virginem herbam post se tralientem in
flumen proximum introducunt, et cum eisdem virgis virginem
fliimine aspergunt, et sic suis incantationibus pluviam se habere
sperant. Et post eandem virginem sic nudam, transpositis et
mutatis in modum cancri vestigiis, a flumine ad villam inter
manus reducunt.
D. From the Zurich Pap. MSS. (Wasserkircli-bibl.) B -3/^^^^.
4to. written 1393, perh. at Zurich, cert, in Switzld. (Com-
munic. by Wackernagel.)
'-^°- ^- • • . du solt niit globen an zoher noch an luppe
noch an hesse nocli an lachenen noch an fur-sehen^ noch an
messen noch an die naht-frowen, noch an der agelster schrien,
noch an die bra wen vn der wangen iucken, noch an die hatenien,
noch an deheiner hant dinges das vnglob si.
140. r. . . . Dis stuk seit (tells) von den lossern vn von
den valscheu propheton.
^ Die losserr \n die valscheu gotformigen wissagen das sint die
liit die ineu selben zu-eigeuent vi^ zu-legent (arrogate) etlichii
[» 'Herbam quantmnvi>^ invmmnt, quae Teutonice hiUsa vocatur,' Cod. Madrid.,
OnW7 / .' ^-^ ^,il'sV«0"»t^« lil^c Pol. bilica, bielica, but that is artemisia.
Umhihe, lienbaup, is Pol. bielum, Euss. bcloua.— EHM.]
[ E\id. jiur-gehen (fire-gazing), not fiir-seben (fore-seeing).— EHM.]
SUPEESTITIONS. D. 1749
ding, dii allein des waren Gottes eigen sint, an alles vrlob, von ir
eiguen bosheit vn ir grossen valscbeit. Das istj das su kiinftig
ding vor-wissagent, vnd zuhend da-mit vnzallich vil selen mit
inen zu der belle, wan sii begnfiget niifc (for, not content) an ir
selbs bosheit, si wellen och auder bit mit inen ziehen in den
ewigen tot, die si betrugent von des tuvels rat niit ir bosen listen.
Nv sint dirre valschen wissen vil, das ist, der lossungen vnd
solicher wissagung. Etlicb gescbibet dur den bosen geist
phi/tonem appollincm, der ein vrbab ist der selben bosbeit.
Etlicb gescbibet in dem fiii* (fire), dd wirt generamet pyromancia.
Ein andril heisset aeromancia, dii gescbibet in dem lut't. Ein
audrii geomancia, dii gescbibet in dem ertricb. Ein andru ylro-
mancia, dii gescbibt in dem wasser. Ein andru beisset (Here
begins 140. v.) nigromancia, das da ze Latine ist ein toter.
Wan dur trugnusse werdent etwenne geacbtet die toten erstan-
den sin von dem tot, vnd dunket die hit wie si warsagen, vnd
entwilrten der dingen, der sii gefraget werdin (for the dead are
imagined to have risen, and to prophesy and answer things that
they are asked). Vnd dis gescbibet dur die anruffung vnd be-
schwerung der tiivelen.
Hier-vmb siilent ellii M° (therefore should all men) bekennen
vnd filr war wisseu, das ein ieklicber mensche, wib oder man,
der da haltet oder vebet (practises) solich wissagung oder losen
von zuher, oder hescherten. oder luppe. oder hezze. oder lachnen.
odev fiir-sehen^ oder messen. oder der agelster schrien. oder Vogel-
sang, oder brawen oder wangen iiichen. oder von den hatldnien
oder deheiuer bant das ungelob ist. oder der es gern hort vnd
vernimet. oder den gehillet, die es vebent vnd haltent. oder es
wol globt, Aid der in ir buz zu in tag (1. gat, goes), Aid der sii
in sin bus furet, vmb das er sii rates frag (or who brings thein
to his own house, to ask their advice), Der sol wissen, das er
sinen kristanen globen vnd sinen tuf hat vber-gangen vnd
gebrochen. Vnd das er si ein beiden. Ein abtriiniger vnd
ein vient Gottes. Vnd wisse sich swarlich in-lotfen (incurred)
oder in-valled in den zorn Gottes. Vnd das er ab siile varn
in die ewigen verdampniisse. Es si denne das er vor (unless he
first) mit kristenlicher penitencie oder riiw werde gebessert
vnd gesiint Got.
[ * "Eividi. fiur-sehen (fire-gazing), not fiir-selien (fore-seeing). — EHM.]
1750 APPENDIX.
[Here follows withiu commas transl. of Burchard 10^ 1 above :
Illud etiam — revolvitur.1 " Ouch ist das niit under wegren ze
lassenne oder ze ubersehenne^ das etlich meintetigii iviber, die
da nach dem tiivel Sathan bekert sint, vnd mit der tiivel ver-
spottung vnd mit fantasien oder trilgnusse sint verwisetj Das die
globen vnd veriehent das si selber vnd ein grossii mengi wihen
ritten vnd varen mit der heiden. guttinnen dii da heisset Byana,
oder mit Herodiade, uf etlichen ivalt-tieren in der nacht-stilli diir
vil ertriches oder landes. Vnd das si irem gebot gehorsam sien als
einer geicaltigen frowen. Ynd das sii dii selb giittinne ze benemten
nechten iTiflTe zu irem dienst. Vnd hie-von haltent sii. Vnd
wolti Got das dis wiber allein in soliclier wis verdorben weren
gegen Got, vnd niit vil mit inen gezogen vnd verwiset hettiu
in das verderben des bosen (141. r.) vngloben. Wan ein vnzal-
lichii mengi ist mit diser valscben wis betrogen, die da globeut
das es war si, vnd da-rait das si es globent ab dem weg gant
des rechten globen, vnd in-wollen werdent der scheilicben
irrunge der heidenen," das si globen vnd wenen wellen, das
ichtes iht gotliches oder gotlicher kraft vssert-halb einem waren
Got si.
Hier-vmb siilent die priester dur die kilcheu, die inen en-
pbolhen sint, dem volk Gottes mit grossem llisse stetekbch
ob-ligen, vnd inen predien vnd sicberlichen bewisen, das si
bekennent werden, das disii ding ellu valscli sint vnd nut sint
von dem gottlichen geist, me das si halten das di^ triignust
ingegebe si, entriiwen (verily) von dem bosen geist dem gemut
der globigen werden (arise) solichen wibs gemut (sic omnia),
vnd dur vngloben er si im selber hat undertenig gemachet.
Alzehant wandlet er denne aber sich in gesteltniis vnd in glich-
heit menger hant personen. Vnd das gemut das er gevano-en
haltet, das betriiget er in dem slaf. Vnd offenbart im ietzent
frolichu ding, denne trurigil, ietz bekant personen, den vnbekant,
vnd lurt die dur die u-ildinen vnd dur die lender. Vnd so der
unglobig geist dis trugmig allein lidet, so haltet er mit das dis
in dem gemut gescheh, sunder in dem libe (body) ; wan wer ist
der mensche der nut in tromen vnd in ofFenbarungen oder
gesichten der nechten. niit vs-geleitet werde von im selben, da er
slaffend meniges siht (sees) das er wachend nie gesach (saw)
oder villich niemer gesicht (will see) ? Vnd hier-vmb wer ist
SUPERSTITIONS. D. 1751
also torelifc aid so vnvernunftig, der disii ellu, dii da allein in dem
geist geschehent, liber ein wenet vud haltet das es gescliehe ia
dem libe, etc.
(FoL 143. r.) . . . Nv mugent dis valscli vnd vppig
erznien (fulsome remedies) geteilet warden nach den menig-
valtigen dilrften, von der wegen sie geubt werdent (classed ace.
to tlieir uses). Etlich geschehent von der hit siechlieit wegen
oder des vihes. Etlich fur unberhaftikeit. Etlich fur die erbeit
der froweu, die nut gebern mugen. Etlich wider den hagel vnd
das unge witter. Ander wider allerlei pin. Hier-viab ist den ze
ratenne, die suslichv ding lident (we advise them that suffer such
things), das sii ellii ti'mellich gespenst lassent, vnd den allein rates
vmb ir notturf fragen (ask Him alone for counsel in their need)
vnd von im es suchen, von des gewalt ellii ding geschafifen sint,
vnd von des willen ellii ding berichtet werdent. Ynd sullent
sprechen demutklich. ' Herre Got, kum vns ze helf.' Wan
(for) dur vns vermugen wir nihtes nit, sunder vns gebristet (we
fail) ob wir getrilwen habon dur vns. Vnd dar-vmb wer da
lidet siechheit, der hab allein in die barmherzikeit Gottes ein
gutes getruwen, vnd enphahi (receive) den heiligen fron-lichamen
(Lord's body) vnd das heilige blut vnsers lieben Herren Ihesv
Christi mit festem globeu vnd mit guter andahfc. Ynd begere
och das gesegnet oli von der heiligen kilchen getriiwlich. Ynd
also nachdem vns der apostel sprichet, so behaltet das gebette
des globen (prayer of faith) den siechen.
Nu gat aller-meist mit diser lippikeit der zobrie vmb (what
has the chief hand in sorcery is) die (11-3 v.) bos kiindikeit der
valschen vnd schedlichen wihen, als och glich da-vor geseit (said)
ist. Wan dik (for often) vnd vil als vil es an inen ist, so
enteren vnd versmachent solich die sacrament der heiligen
kilchen. Ynd etwenne wurkent sii mit inen, das erschrokenlich
och ze sagenne vnd ze horen ist alien wol globenden j\P (men).
Ynd hier-vmb werdent si gesehen boser vnd wirser den die
tiiuel. Wan die tiiuel globent Got vnd fiirhtent in mit zittruuge.
Zu dem dise an vorht vnd an zitter gant (go without fear or trem-
bling). Ynd wurkent mit Gottes fron-licham vngenemil vnd uner-
lichii ding. Des man ein gliches zeichen oder wunder liset in der
geschrift von eim wib, die in der selben wis unsers Herren fron-
licham enphieng, vnd behub den in irem tnund, vnd gieug also
1752 APPENDIX.
bin, vnd litsfe iren man, vmb das sin minne grosser wurde zu ir
denne vor. Und zebant warfc dii hostie gewandlet iu fleiscb.
Vnd do si des gewar ward, do wolt si unsern Herren wider vs
han geworfen. Do wiirkt vnser Herre da sin wunder, das si in
weder mocht vsgewerfen noc geslinden (wafer in mouth, she
went and kissed her husband, to increase his love for her ; the
wafer turned into flesh, and she could neither spit it out nor
swallow it), etc.
(Fob 144, r.). . . . Wie das nv da- vor geseit si, das man
miden siile solich erzenie die in solicber tiiuel-licber wis gesche-
lient. Docb wer der weri der das beilsami krut mit den xij
stuken des globen vnd mit dem pater noster schribe (144. v.)
an einen brief, vnd den denne leiti (then laid it) vf den siechen,
vmb das Got aller ding schepfer also geeret werde, das en-wirt
mit verworfen nocb versraachet, so man keins der vorgenanten
verworfenen vnd falschen dingen mit dar-zu miscbelt. A"nd
zit halten erznie ze gebenne, vnd zu den lessinen ist och nut ze
verwerfenne. vnd och bediit die der zit war-nement ze seienne (sow)
vnd bom ze behowenne (hew). Vnd zu solichen dingen die zii
gebiirschen (farming) werken behorent, die sint dar-vmb niic ze
straffene. Wan die naturlichen bescheidenheit mag man halten
oder vebenin den dingen. Vnd si heint och ein sicher bescheiden-
heit Alsdenne So man kein ander vppig haltunge meinet, noch dar-
zu lat gan. Ze verstemmenue suslicher vertnuilicher vnd sched-
licher bosheit sol in alien wis geflissen sin, vnd hier zu munder sin
diekundikeit der priester, der selen besorger, Das uiit die kristen-
lich geistlicheit mit disen valschen vorgeseiten dingen werde en-
treinet vnd verwiset. Vnd wider infalle iu die sitten der heide-
schen vnd tuuelschen vngloben, das ein glob der menschen gemut
werde vnd si, vnd ein miltikeit der werken An ze betten einen
waren Got den Vater vnd den Sun vnd den heiligen Geist, der da
ist gebenediet in die welt der welten.^
E. From a paper MS. of the Basle Univ. Libr., fob, 15th
cent., marked A. v. 19. (Communic. by Wackernagel.)
l.r. a. Incipit registrum super libro. de supersticionibus ab
eximio raagistro Nicolao magni de gawe. sacra theologie pro-
[' Conf. the eccles. and nou-eccles. benedictions in Hpt's Ztschr. 4, 576.— EHM.]
SUPERSTITIONS. E. 1753
fessore anno a natiuitate saluatoris M''cccc*'xv''. edito secundum
ordinem alphabeti.^
10. V. b. Per hoc statim patet falsitas et error quorundum
fatuorum astroniniorum dicencium se posse facere ymagines sub
carta constellacione, per virtutes suas cogentes demones ut
veniant ad istas ymagines, ad operandum quaedam mira et ad
dandum responsa. Sed veniunt non coacti propter duo, ut
Thomas dicit ibidem (ante : sanctus thomas parte prima, q xiiij)
in solucione 2' articuli et hoc incertis constellacionibus. Primo
quidem, ut homines in hunc errorem inducant ut credant aliquod
numen esse in celis. Sicut vnam vetulam noui, que credidit
Solevi esse deam, vocans earn sanctam dominam.
11. r. a. et alloquendo eum solem. benedixit per eum sub
certis verbis, sub osservancia quadam supersticiosa, que dixit
se plus quam quadraginta annos credidisse, et multas iutirmitates
curasse. Insuper hodie inveuiuntur homines tam layci quam
clericij literati quam illiterati, et quod plus dolendum est, valde
magui, qui cum novilimium primo viderint, jiexis genibus ado-
rant, vel dejposito capuclo vel pileo, incUnato capite honorant
alloquendo et suscipiendo. ymmo eciam plures ieiunaut ipso die
novilunij, sive sit dies dominica in qua secundum ordinacionem
ecclesie non est ieiunandum propter resurrecciouis leticiam, sive
quacunque alia die. eciamsi esset dies dominice natiuitatis. que
omnia habent speciem ydolatrie. ab idolatris relicte. de quibus
Jeremie vij scribitur. quod fecerunt placentas regine celi s. lune
offerendo eas ei. Et quidam volentes hoc palliare dicunt quod
non honorant lunam ieiunando, sed omnes sanctos. quorum
festa et ieiunia incidunt in mese lunacionis vise, Ecce qualis
est ista excusacio, etc.
11. r.b. Sic eciam de mandato quo preceptum fuit, quod
nidum cum ouis vel pullis et matre desuper iucubante nou de-
berent simul seruare, sed raatrem permittere auolare. Deut°. xxij.
hoc enim quando inuenerunt, trahebant ad fecunditatem et ad
fortunam, si conseruarentur simul. Et per oppositum ad infortu-
nium et sterilitatem quod gentile erat. Sic modo vetule dicunt
inuencionem acns vel obuli reseruati esse prestigium magne fortune.
Et per oppositum de inuencione magni thesauri.
11. V. b. Similiter prohibitum fuit eis ue viri vterentur vesti-
{} Several MSS. at Munich. Gawe is Jauer iu Scblesien.— EHM.]
1754 APPENDIX.
bus mulierum. Et econverso. Et de hac prolnbitione dicitur
Deut°. xxij. Non induetur mulier veste virili, nee vir vtetur
veste feminea. abhomiaabilis enim apud Deum est qui facit,
quia mulieres in veneracione Martis indueruut vestes et arma
vivorum, et viri in veneracione Veneris vestes mulierum. Sic
nunc fit in bomiuibus cbristianis tempore carnis privii, quando
seruiunt deo ventris et dee Veneris, tarn viri quam mulieres.
Item incisiones fecerunt super mortuoa ad placaudum Deum, ut
vehemenciam doloris de morte thauroritm exprimerent. quod
adhuc multi faciunt cliristiani de morte thaurorum suorum_, quod
utique est de specie plutonis. Stigmata vero et figuras adhuc
et christian! faciunt et vocant hretda. et in propriis codicibus,
cartis alijsque in rebus videlicet in metallis reseruant. que
ydolatria vera sunt_, ymmo christiane religioui contraria sive
aduersa.
12. r. a. Sed quia obseruaciones sompniorum, auguriorum,
constellacionum, sternutacionum, ohuiaciumim, dierum et horarum,
stigmatum, caraderum, ymaginum, et impressionum astrorum non
solum vicine sunt ydolatrie, sed eciam vere ydolatrie cum radici-
bus et intime sunt perscrutanda (1. exstirpandae ?) quibus omni-
bus SB fraus anfiqui serpentis iramiscet^ quemadmodum prius
dictum est.
12. V. b. Sed forte adhuc diceres. videtur vtique quod
demones propria generent, quia compertum est et apud wulgai'es
communiter dicitur, quod filij demonum incuhorum mulieribus,
eorum filijs subtractis, ab ipsis demonibus suppunantar. et ab
eis tanquam proprii filij nutriantur. propter quod eciam camhiones
dicuntur, eciam camhiti vel mutuati, et mulieribus parientibus,
propriis filijs subtractis, suppositi, hos dicunt macilentos, semper
eiulantes, lactis eosque bibulos, ut quod nulla vbertate lactis
vuum lactare sufficiunt. 13. r. a. Hij tamen, postquam in
terris commorati sunt, dicuntur euanuisse. . . . Ex quo
patet quod tales pueri non generantur a demonibus, sed sunt
ipsimet demoiies. sicut eciam possent apparere in specie vetu-
larum rapiencium puei-os de cunis, que wlgo fatue vocantur,
de nocte apparentes et paruulos ut apparet lauare et igne ansare,
que demones sunt in specie vetularum.
SUPERSTITIONS. F. 1755
F. From a paper codex of tlie 14tli (I5th?) cent., in the
library at St. Florian. (Communic. by Chmel.)
1. So ain fraw praclit wirt zu deiii cliiuJ, so czciicJd sy dem
chind ainen zivelf-poten, so stirbt das cliiad au tautf niclit (conf.
39 and H, 50).
2. item an dem Vaschang-tag, so werseyt sy prein an die dillen,
velt er herab, so stirbt er des iars.
3. item niilich essent sy des naclits, so wasclient sy weis des
iars.
4. item ayr (eggs) cssetif sy, so wernt sy nicht bertt an dem
pauch des iars.
5. item so man an dem Oster-tag legt man luiirst (sausages)
vnder das chrawt vnd ain gens (goose), welcher die wiirst siecht,
der siecht des iars chain shmgen, vnd wer der gens ist (eats),
der gewint des iar des chalten siechten nit.
6. item den spekch (lard) den man weicht mit den praitigen,
do smirew^ dy pawrn (farmers) den phi iig mit, so mag man sew
nicht zaubern.
7. item an dem Weihnacht abent, so get ainew zu ainen
scheiterhaiiffen vnd zuht ain scheuit (pulls a log) aus dem hauffen
[in] des teufels nam. pegreifFc sy ain langs, so wirt ir ain lander
man (conf. 49).
8. item an dem Vaschang-tag, steigt ains avf ainen pawn
(tree) vnd schrait ' alheit ! ' mit schelt-warten ' trag die phaim
her haim,'^ so wirt des iars nicht natig.
9. ee man zu der metten an dem Weihnachtag get, so greifft
ains vnder die panhch vnd nymt ain hant-uolle molten (mould)
heraus. vint es etivas labentigigs in den molten, so stirbt es des
iars nicht.
10. so man die palm haim-trait von kirchen, so legeut sy
sew ee in die chue chrip (lay it first in the cows' crib), ee das
sy sew under das tach (roof) tragent. so gent die chue des iars
gern haim.
11. item dJ\Q piirsten die man zu den palm stekcht, do piirsten
sy das viech (they brush the cattle) mit, so wernt sie nicht lausig.
12. item palm legent sy under das chrawt hefen, so valient
nicht fleugen (flies) in das chrawt.
[1 ' ja izz hie haim nicht olheit,' Helbl. 8, 594.— EHlI.l
1756 APPENDIX.
13. item si tragent vmh das haws, ee si sew hin-in tragent^ so
essent die fuchs der huner (fowls) uicht.
14. item an dem Weinacht-tag zu metten-zeit get man mit
JiecJit zu ainem prunn (well), vnd Ih'jt hi den prunn ; siecht
es sten in dem prunn ain man, so nymbt es des iars ainn
man.
15. 'icli pewt dir ijlater u. fel pey der heiligen sel die parn
(born) ist zu Iherusalem vnd tauft im Jordan, das du niclit
en-peitest der mess vnd des ampts, pey dem Vater vnd Sun
vnd dem heyligen Geist.' vnd sprich. z pi- iir, vnd tue das
drey mal.
16. item so ainen von taten visclien trawmt (dreams of dead
fish), sol ains sterben aus dem selben haus.
17. item so ain viech nicht gen mag (if a beast cannot walk),
so pintt man im ain jpant (bindetb a band) an ainem Suntag vmb,
vnd macht den chnopli oben zu, so wirt im sein puzz.
18. item so ain chue ain erst-chalb trait, so nympt die peyrinn^
ain aichen-laub (farmer's wife takes an oak-leaf), vnd stekclit en
mitten ain nadel darin, vnd legt es en mitten in den sechter, vnd
nympt dan das vherruclih mit dem lior vnd spiiidl ab dem rokcben,
vnd stekclit es auch en mitten in den sechter, so mag man der
chue nicht nemen die milich, vnd des ersten milcht sy in den
sechter, do das ding inn stekcht die selb chue [am ersten], die
weil das dinkch dar-inn stekcht.
19. so man die chuee an die waid (pasture) treibt,, so grebfc
(buries) man ain eMct^ unter den gatern, vnd treibt das viech dar-
vber, so mag man sew nicht zaubern.
20. item Sand Blasen wasser gibt man ze trinkchen den
iungen huenrn vnd gensen (fowls and geese), ee man sew ab dem
nest nymbt, so trait sew der fuchs nicht bin, vnd sind sicher
von dem orn.
21. item so aine ain chalh vercltaiift (sells), so sneyt sy dem
chalb das wedl ab ab seinem swenczl (cuts the tuft oflf its tail),
vnd des bars ab dem rechten arm, vnd gibts der chue ze essen.
so rert sy nicht nach dem chalb.
22. item so aine der andern ir milich wil nemen, vnd macht das
sy pseichent, so nymbt sy drey chroten (toads) auf ein mel-millter
ain abichen, vnd traitz"der chue fiir, dy lerft dy chroten in sich,
[' The word means steel. — EHM.]
SUPERSTITIONS. F. 1757
so ist ir nachpawrin irer inilich prawbt (bereft), vad sy li.it dy
milich,
23. item so ains stirbt, so liant etleich den glauben (some
think), di sel hah nicht rneb (ruli, rest?), uuez man ir aus leltt,
24. item etleich sprechent, die well man lewtt (toll), so wert
die sel peichtich. etleich sprechent, so sich die sel schaid von
dem leichnam, so sey sy die erst nacht hincz Sand Gerdrawten,
dy aader nacht pey Sand Mich;!, die dritt wo si hin verdint hab
(has deserved).
25. item ettleich glaabent, die sel genu aus den loeiczen^ an
der Sambstag-nacht, vnd seia heraussen vncz an den Mantag, so
miissen sy wider in die pen.
26. item ettleich essent nicht fleichgs des Phincz-tags in der
chottemer," so sterbent sy nicht in dem sterb.
27. item so ainem die oren seusent (one's ears ring), so habent
sy den glauben, man red vbl von inn.
28. item so ainem die chnie geswellent, so get es zu ainer
fravvn die zwendling getragen hat, vnd heist sey (bids her) im
ain faden spinnen, den pintz (this he binds) vber die chuie, so
wirt him pas.
29. item das die hiiner liaahat werden (chicks be tufted), so
sy die henn anseczt, so Imlt sy ain zuczl an, vnd macht ainen
chnopli aiif dem haupp, vnd halt in also auf dem haupp, so
geschiecht es.
30. item an dem Snnnbent-tag (solstice), so geht aine ersling
auf alien viern mit plassem leib zu irs nachtpahirn tar (backwards
on all fours, naked, to her neighbour's gate), vnd mit den fuzzen
steigt sy ersling an dem tar auf, vnd mit ainer hant halt sy sich,
vnd mit der andern sneit sy drei/ span (cuts 3 chips) aus dem tar,
vnd spricht, zu dem ersten span spricht sy ' Ich sneit den ersten
span, Noch aller milich wan.^ zu dem andern auch also, zu
dem dritten spricht sy ' Ich sneit den dritten span, Noch aller
meiner nappaurinnen milich wan.''^ vnd get ersling au^ alien
viern her wider dan liaim.
31. item die swangern (pregnant) frawn messent ain dacht noch
Sand Sixt pild (measure a wick by St Sixtus's image), als lank
> Souls come out of Purgatory (OHG. wizi, AS. wite) every Saturday.
2 Thursday in the Whitsuu Ember-days (nuatember).
3 ' Wan milich ' in orig.
VOL. IV. ' '
1758 APPENDIX.
es ist, vnd guertns (gird it) vber den pauch, so misslingt in nicht
an der purd (birth), oder des man's gurtl gurtn se vmb.
32. item so man in den Ranch -nacMen auf ain tisch siczt, so
habent des iars dy lewt vil aiss.
33. item in der lesten Rauch-nacht tragent sy ain ganczen laib
vnd chc!^ floaf and cheese) vmb das liaus, vnd peissent (bite)
darab. als manig pissen man tan hat. so vil schoher (stacks,
cocks) wernt im auf dem veld.
34'. das man das viecli des iars niclit schindt (not have to skin
as carrion), item in den Rauch-nachten so schint man nicht
ftponhoh (not rend laths, shingles), noch reibscht (rummage) an
den ofen nicht, noch lakchen (shreds, litter) macht in der stuben.
so wernt nicht in den velden plas fleckch (bare patches). Aber
vmb das raissen dy spen vber den offen, das tiit man darvmb, das
der habern nicht prantig wert (oats be not blighted).
35. item in den Vnder-nacliten trait man nicht reitter (sieve)
vber den hof, das das viech nich da-durich liiey, das es nicht werd'
schiech, noch bin scherff.
36. item durich ain reitter saicJd ainew (if a girl sift), so
tanczt man mit ir vor fur (in preference to) die andern (conf. 60).
37. item an dem Weihnacht-morsren haist man die ros rennen
gen wasser (horses run against water), vnd wirft der (if he throw)
ainn aphl in das wasser die weil es trincht, das der aphl gegn dem
ross rinn, so wirt das ross resch zu arbait des iars.
38. item so ainem trawmt wie der ofen nider sey geuallen, so
stirbt aiutweder wirt oder die wirtin (master or mistress).
39. die schwangern frawn, so sew zu Gotz tisch gent, an
demselben tag ziechent si dem chind ainen XII poten, so stirbt
das chind nicht (conf. 1).
40. so zway chon-lewt die erst nacht pey ligent, welchs ee
entslefft, das stirbt ee (whichever sleeps first will die first).
41. item man ivindt nicht wid (not twist osiers) in den Under-
nachten, das sich dy lewt in Icrancliait nicht winten (writhe).
42. item man hai^pJit nicht, so wirt das viech nicht haspen.
43. item an dem Weihnacht-abend, noch an dem rauclien, so
messent die lewt 9 If^ffl wasser in ain hefen (measure 9 spoonfuls
into a pail), vnd lassent es sten vncz an den tag, vnd messent lier-
wider oiif. ist sein mynuer (less of it), das dy mass nicht gaucz
1st, so chumpt es des iars in armiit (poverty), ist sy gaucz, so
SUPERSTITIONS. F, 1759
pestet es (stay as before), ist seia aber merj so wirt es vberflus-
sikleich reich.
44. item man xvirft gruemat (throw after-bay) vnd c/nietn ^
hahern (oats) in denselben nacbten anf ain duck, vnd lassentz
darauf ligen uncz sy ent nemeat (till tbose nights end), so
gebent^s es dem viech's ze essen, so schuUen es die chran (crows)
des iars nicht essen, vnd wernt darzue fruchtper.
45. item spanhoh schint man nicht, das man des iars des viech
nicht schint (conf. 34).
46. item man lokcht dy saw fiir das tar (entice the pigs outside
the gate) an dera Weinacht-margen, vnd gibt iu habern in ainem
raif, vnd sprecbent : ' die m.eins nachtpawrn ain silmpl. die mein
cein grumpl.' so sind sew des iars frisch, vnd seins natpawr
krankch. vnd des iars gentz (they go) gern an das veld.
47. item die paum clinst man (kiss the trees), so werden se
fruchtper des iars.
48. item zu dem Weinacbt-tag, so man gen metten gedt, so
slecht ainer ain holz ah (chops a stick down) vnd traid's mit im
haim, vnd an dem Sunbent-ahent legt er's an das few r. so choment
all ziiaubln [kniippel, cudgels ?] zu dem fewr, dew in der gauzen
pharr (parish) sind.
49. item in den Unter-nachten lauffent dy iuukfrawn an den
sumerlangen zawn (hedge) des nachts. pegreifft sy ainen langen
stehchen, so wirt ir ain langer man (conf. 7).
50. item allew milich-hefen stiirzen sy (turn all the milkpails
upside down) anf den tisch, vnd rauchentz (smoke them), so
stilt (steals) man in dy milicb nicht.
51. auch so man gen metten get. so der menscb ain runezt
vnd get vber sich, so stirbt er des iars nicht.
52. item in denselben nacbten ist cbain menscb auf der welfc
nicht, so hungert es des iai's nicht vast, vnd gwint leicbt geniig.
53. item zu derselben zeit, so ains chropbat ist (has the goitre),
so wirt er sein also an (rid of it?), so ains cblocbt, vnd spricht
* se Jiin mein cliroph an deinen clirop)li,^ vnd greift an den chroph,
and tilt das venster die weil auf, vnd wirft in biuaus, so verget er
im glucklaw.
54. item man nist (sneezes) nicht in den nacbten. so stirbt
das viech nicht.
' Thrashed, bfaten, pounded ?
1760 APPE^'DIX.
55. item den raucli-sclierhen (censer?) gebnt sy drey stund
(3 times vber sick, so peissent es (bite tliem) dy . . . nicbt
des iars.
56. item ahdrom jy^'enning, tweclit man im (a worn-out penny,
if one twigs it), an den Weihnacbt-tag, so lassent sieb dy pbening
gern gwinen.
57. item wer xvolf oder fuchs nent, dem stet des iars das
gewant (clotbes) nicht recbt.
58. item bent v. oren (bands on ears) babent syr&er das fewer,
so cbumpt cbain or-liol in das or nicbt, nocb dy negel swernt
(fester) in nicbt.
59. item so man ain taczs ^ gen kircben trait fur (past) am
baws, so lauft aine in dem haus bin vnd seczt (a girl in tbe house
runs and sits down) auf ainm drifiizz, so wirt ir der selbe man
(couf. 65).
60. das man mit ainer var tancz (sooner dance with ber). ee
das sy zu dem tancz get, so sicz auf ainn drifiies, oder sy saiclit
durich ain reitter. so tancz man mit ir var fiir die andern (conf.
36).
61. ain scbuester, so er scbuecb zu-sneyt (cuts out sboes), so
legt er das leder auf ain stiil, so let es sicb paid verkauffen (soon
sold).
62. item an ainem Freytag sneid cbaine ab ainen paclien (pock,
pimple), so wert dy saw nicbt pbinnig (measly).
63. item so ain cbind geporn wirt, vnd bat ainen rat^n rinJcclb
vher den hah (red ring round tbe neck), es wirt erbangen.
64. item wer VII paternoster spricbt, vnd den .... iar
gancz aus, der lebt das iar aus. spricbt er dew pr. nr. nicbt
aus, so stirbt er des iars.
65. item so man ain tacz gen kircben trait (59), siecbt es ain
menscb im baus fur-tragen (carry it past), so spricbt es ' mert - es
(las fewr mit dem ellil (19), so stirbt cbains aus dem baus nicbt.
1 Taz, tax, due, offering ? Hofer 3, 220.
[« Merreii, to stir, Schm. 2, Gil.— EHM.]
STJPEESTITIONS. G, 1761
G, From Hans VintJer's ' Bluuie dor Tngend ' comp, in 111 1
(ace. to the Gotlia MS.).^
Die zaubry die ist Got fast vnwerdj
auch sprechend sy ' raich hautz golert (has taught it)
ain mimch^ wie inochtz posz gesin (bo bad) ?
daz sprich ich py den trewen raein,
das man ain soUichen munch oder pfaffen 5
also soltt strafFen (should so chastise),
das sich zechen stiessend daran ;
wann sey (for they) sind alle sarat jm pan (ban),
die den glaubeu also fast krenken (sorely wound religion). . .
wann es ist wider dich, du hochstes Gut, 10
alles das man mit zaubry tut ;
vnd wie fast es wider dich ist (how much it is against),
dannocht findt man (they shall yet find) zu disser frist,
die zaubry dannocht pflegen (who yet practise).
Ettlich weWeut pfeij I aiiss-segnen (pretend to bless arrows), 15
do wellent si dem tewffel hannen,
das sy jn bringent gut (bring them wealth) zu-samen ;
so wellent ettlich war-sagen (soothsay),
vnd vil wellent den tewffel fro <jen (ask)
wa gilt lig (where riches lie) vnd edel gestain. 20
Do habent denn ettlich gemain (are in league)
mit der 2?dssen Erodiana (wicked Herodias),
do wellent gelauben (believe) ettlich an DlanaJ^
die da ain falsche gottin ist ;
vnd auch ettlich mainent (think) haben den list (skill) 25
als sey die lewtt kundent schiessen (can shoot people)
durch alles gemiire (walls), vnd ^ giessea (cast)
ivechssinew pild (waxen images) mangerlay;
so wissen dissew das vogel-gescJiray (-cry)
vnd auch darzu die trem auslegen (dreams interpret) ; 30
ettlich kunnent de7i schwert-segcn (sword-chann),
das sy nicht auf diser erden
van kaimen dorf erstachen werden (can be stabbed) ;
1 The text is often corrupt, and I was not able to use the Augsbg ed. of 1-186
(Panzer 1, 164. 2, 58); conf. Adchuig's Puterich p. 34—38.
'■^ Orig. : an die dyadema.
3 Orig. has this ' vnd ' at beginn. of line.
1762 APPENDIX.
ettlicli kunnent an fewr erkenneu
wie sicli die sach Lie sol enden ; _ 35
so kuunen ettlich ju der hand
schoawen (see) eyttel laster vnd schand.
Vil allte weib kunnend den handel (trade)
zu lieb oder fiudtscliafft (enmity) ;
ettlich gebent losz-hucher krafffc, 40
vnd ettlich kundent 'patonicken graben (dig betonica),
vnd vil wellent den eys-vogel haben,
so nutzen ettlich den allrawn (madrake) ;
vnd ettlich glaubent an diefrawn
die haisset Frecht mit der langen nas. 45
so send ir vil die yehen, das (many who affirm, that)
die hand-gifft ^ sy alz wol getan (is so wondrously made),
das sie sy von ainen man
pesser (better) denn von den andern ;
vnd vil die wellend nit wandern (will not travel) 50
an den verworffen tagen (accursed days) ;
so send denn vil, die hie haben
glauben, es priiig grossen frum (benefit),
ob jn (if to them) des morgens ain ivolf kum,
vnd ain has (hare) pring ungeliicke ; 55
vnd ettlich llitt hand die diicke,
das sy den tewfifel petten an (adore),
stern, sunnen, vnd auch den viaun.
Vil wellent auf ohiaut schriben,
vnd das fiepper da-mit vertryben ; 60
ettlich segnent fiir daz zene-we (toothache),
so hand ettlich denjierde Me
das sy daunon gauglen sechen (thei"eby juggling see) ;
ist auch vil, die da yechen,
sy kunnend vngewitter (storms) ynachen ; 65
vnd ettlich zaubrer die wachen
dem stern Venus vmb die mynne (love) ;
80 send auch ettlich, die schlinden (swallow)
drey palmen an dem palmtag,
vnd ettlich segnen den schlag 70
mit ainer hachen auf ainen trischuhlen (179),
\} Hantgift, Troj. 12334 ; Oberl. sub v. ( = strena).— EHM.]
SUrERSTITIONS. G. 1763
vnd ettlicli stollen auss den kublen (tubs)
das schmalz (grease), die weil man's rurt (stirs) ;
ettlich der lewt furt
das sey send juvisibilis, 75
vnd ettlich habent den p{fi/s (beifuss, inugwort).
So spricliet menger turner lib (silly body), '
die teutte [trute ?] sey ain altes weib
vnd kunne die liitt sugen (suck people),
vnd ettlich liitt die gelauben 80
der albe mynne die lutte ; ^
so sagt manger die tewtte,^
er hab den orken gar eben gesechen (just seen) ;
vnd ettlich die yechen,
das schrdttlin sy ain klaines kind, 85
vnd sy alz ring (as small) alz der wind,
vnd sy ain verzvvifflotter gaist (lost spirit).
So glaubent ettlich aller-maist,
das der slgel-stein hab die kraft
das er macht sygehafft (victorious), 90
vnd vil wissen der erkennen sitt (?).
So nutzend (avail) auch vil die erd-sclinitt (slices of earth)
zu mangerlay zaubry (for many kinds o£ magic) ;
vnd ettlich schribent auf daz ply (blei, lead)
vnder der Grlst-messz fur den wurm; 95
so nemen ettlich fur den sturm
den elsen-paum, hor ich sagen ;
vnd ettlich wellent kol graben
wann sy den ersten schwalm sechen.
vill kunden jn jr gioand specJien (spy in their clothes) 100
ob es glucklich sull gaun (go luckily) ;
so habent vil liitt den waun (fancy)
das verbene daz selb krutt (herb)
mach die lewt ain ander trut (fond of),
wann man sy grab (dig it up) ze abend ; 105
vnd auch vil pcisz liitt die geud (bad people go)
des nachtes durch verschlossen tiir (closed door) ;
vnd ettlich liitt tragen herfiir (bring out)
silber vnd gold, alz ich hor yechen (as I hear tell),
1 Should it not be ' mynne die tewtte ' and ' manger der lewtte ' ? — Trans.
1764 APPENDIX.
wenn sy neiven mon sechen ; 110
so tragent ettlicli lutt auss
das wasser alles auss dein husz,
wenn man tolten traitt (carry the dead)
fur (past) das hus, als man saitt ;
so send ettlicli alz besint^ 115
wenn man jnjungc honer (fowls) bringt,
so sprechend sy 'blib (stay) her-haim
als die fud pey meinem pain (bone leg) ! '
Und vil die yechen die loeg-wart (plaintain)
sey gewesen (was once) ein fraw zart^ 120
vnd wart jrs pullen (waits her lover) noch mit schmertzen.
ettlich legent des widhoffen hertze (lay a hoopoo's heart)
des nachtes auf die schlaufFende liltt (on sleeping folk);
das es in haimlich ding betiitt (suggest)
vnd vil zaubry vnrain (unclean) ; 125
die sechend an dem selmlter-pain (by a shoulder blade)
das (what) menschen sol beschehen (happen) ;
vnd ettlich die yechen (affirm)
das sy (that it is) nicht gut daz man
den tenggen schuch leg an (left shoe put on) 130
^l07' dem gereclden des morgens fru ;
vnd vil die yechen, man stel der Ml
die milch aus der wammen.
do send ettlich der ammen (nurses), '
die selben nement die jim gen hind 135
do sy erst geporen synd,
vnd stossend's (push them) diirch ain hole
do ist denn nichtsz wole,
oder es ward ain horen-pliissel darusz [horn-blase, p. 1061].
auch treibt man mit der fleder-muss (bat) 140
menig tewschlich spil (juggling tricks) ;
vnd ist des vngelaubes so vil,
das ich es nit gar sagen kan.
Do habent ettlich liitt den waun (fancy)
das sy mainent, vnser leben (they think our life) 145
das unsz daz die . . . geben,^
vnd das sy vns hie regieren (govern us).
L' The Innsbrk. MS. fills the gap. ' die gach schepfen.'—ERM.]
SUPERSTTTrONS. G. 1765
so sprechend ettlicli [von?] diernen (Maids),
sey ertailen (apportion) dem meuschen bie auf erden.
vnd ettlicli sendent die j?/erd!e 150
fur elenpug (elbow) vnd audi fiir rencken (dislocat.) ;
Vnd auch vil liitt die gedencken
vnd habent sein audi gantzen syn (feel quite' sure),
sy mugent niclit haben gwin (make gains)
des tages, und sy fecliten ^ 155
ain pfeyfflin, als sy yecben.
es spriclit manger : ' ich bin gogel,
icli haun gesechen Sant Martis vogel
hewt (to-day) an dem morgen fru,
mir stosset (befalls) kain vngeliick nit zu/ 160
do wellent ettlicli da-pey,
wenn es vngewitter sey (is a storm),
das sey alles von der miinch wegen (because of monks)
die da gand affter der wege (going tlieir ways) ;
vnd auch ettlicli mainent sicherlicli, 165
wenn der rapp kopp,^ daz tiitt ain lich (means a corpse).
Ettlicli habent denn ainen newen fund,
sy behatten den pisz jn dem mund (wafer in mouth)
wenn man Aue Maria liitt (rings).
do send denn ettWch. prwtt (brides), 170
die legent jr hemmet (chemise) an jrs mans orfc (place),
so kan auch manger drew wort (3 words)
das er nymmer tewrer wirt ;
so ist ettlicher hirt (herdsman)
der sein vicli segnen kan (his cattle bless), 175
das jm kain hase (hare) tret dar-von (dar-an ?) ;
vnd ettlicli nement jrew Jcind,
wenn sy ain wenig hranch sind,
vnd legent's ouf ain drysclvuffel ;
uil kunnen salben den kubel (grease the tub), 180
das sy obn-an ausz faren (fly out above),
ettlich spijnnen am Samps-tag garen (yarn),
vnd machend dar-usz Sant lorgen Jiemd (shirt) ;
vnd send ettlich so behend (nimble)
das sy varent hundert meyl 185
^ For ' unz sy sechen,' until (unless) tliey see? - Si corvus ructet.
1766 APPENDIX.
dar in ainer kurtzen weil.
Ettlich prechtnid den lutten ab (break off people's)
die pain (bones^ legs), als ich gebort hab,
vnd legent dar-ein porst (bristles) vnd kol.
inangew maint, sy kuud auch wol 190
segen (charms) hyn vnd her wenden ;
ettlich die liitt plendent (strike blind)
mit ainer hand von dem galgen ;
vill wend den taig talgen^
an der haiJigen Samps-tag nachi. 195
MaDo;er auch Jcaraderes macbt
ansz pirmit virgineiim (ber-mutter ?),
ettlich puctieren den linium
jn der kunst (art of) geometria,
so nympt der denn oben praw (eyebrow) 200
uon den gerechten augen
vnd didiZ plid von den krawen (blood of crows),
vnd macht dar-usz zaubery j
manger nympt Siinjdn'ges zwy (year-old twig)
von ainen wilden hassel-pawm. 205
So send denn ettlich frawen
die erscld'uigen vmh die kirchen^ gen
vnd hiassent die totten auf-sten (bid the dead arise),
vnd niement den ring (knocker) von der kirchen tier
jn die hand, vnd ruffend ' her fiir ' (cry ' come forth '),' 210
vnd sprechend ' ich riir disen rink,
stett auf, ir alten parttling ! '
do send auch ettlich man,
sie nement von dem galgen ain span (lath),
vnd legent den vnder die kirch-tiir, 215
' For talken, knead the dough.
- The MS. has kuechen, kitchen ; which seems out of place, yet occurs again in
the Strolling Scholar, from which I will extract a corresp. passage (Aw. 2, 55-6) :
Mit wunderlichen sachen ggn des lichtes mdnen schln ;
ler ich sie (I teach her) denne machen die ler ich da ze velde sin,
von icahs emen koholt, die ler ich koln icaschen,
wil sie daz er ir werde holt ; die hnrnzen in die aschen,
und loufen lu dem brunnen, die ler ich brant betrechen,
und Icfien an die sunnen, die ler ich morchen brechen,
und widersms umb die kiichen gan. die ler ich batonien graben,
„',*.•.••.• die ungesjyrochcn traben,
ho beginn ich sie dan IC-ren die ler iiahtes nacket ste,i',
den ars des nahtes kuren die erslingen gen demjlure gen.
SUPERSTITIONS. G. 17G7
so solt kain pfennig gaun liin f iir ;
vnd ettlich niitzend den strangen (rope)
da ain dieb (thief) an ist erhangen ;
vnd an der Ravch-nacht toirffet man (they throw)
die scliucli (their shoes), als ich gehort han, 220
xiber daz haubt (head) erscldingen (from behind),
vnd wa sich der spitz kcrt hyn (where the tips point to),
da sol der mensch belibea (stay).
Ynd vil lutt die tribent (perform)
wunder mit dem huff-vagel (hoi'seshoe nail), 225
vnd ettlich steckend nadel (needles)
den lutten jn die magen (stomachs) ;
vnd siimlich laund nicht jagen (let not hunt)
die Imnd auf der rechten fert (track).
ettlich send so wol gelert (well taught), 230
das sy an sich mit gewalt (perforce)
nemen ainer Jcatzen gestalt (shape).
so findt man den zaubrinin vurain (unclean),
die den liitten den wem
trinJcend auss den kelern verstolen, 235
die selben haisset man vnuerholen.
So send denn ettliche,
wenn sy sechend ain Uclie (see a corpse),
so raiment (whisper) sy dem totten zu
vnd sprechend ' kimi morgen fru (tomorrow morn) 240
vnd sag mir, wie es dir dort gee.'
So faret man vber see
die lewt mit guttem winde ;
vnd ettlich nement jre kinde
wenn es nit geschlauffen mag (cannot sleep), 245
vnd treitz herfiir an die hayttren tag,
vnd legtz fiir sich (before her) ain aichin prandt,
vnd nympt ain sclieitt (log) jn sein hand
vnd scldecht (beats) denprandmer denn zwir (twice).
so gctt ain andrew (other woman) denn py jr 250
vnd spricht ' waz newestu ? '
* da nae ich hie nu
meins kindes mass-laid vnd naclit-geschrey (-crying)
vnd alle main zunge en-zway.'
1768 APPENDIX,
So send denn ettlich also getan^ 255
wenn sy den or-midzel han,
so nemend sy ain kiissy (pillow) in die hand
vnd sclilachend's an den sclilauf (temple) zeliand
vnd spricht ' flewch, flewcli, or-miltzel !
dich jagt ain kiissi-zypfel/ 260
manig zaubrerin die sein^
die nement ain haclien (hatchet) vnd schlaclien loein
auss ainer dur aichin saul (oaken post) ;
vnd ettlich machen mit dem knul (ball)
vaden (of thread) mangerlay traufferey (trickling) ; 265
so nempt manger gcrsteii-pry (barley-pap)
vur dryaffel, hor ich sagen.
Mangew wil den dieh lahen (thief revive)
der an dem galgen erhangen ist ;
auch habent vil liitt den list (art) 270
das sy niitzen daz totten-tuch (shroud) ;
vnd ettlich stelen aus der pruch
dem man sein geschirr gar ;
so farent ettlich mit dev far ( = naht-fare)
avfkelbern (calves) vnd auch. jyecken (bocken, goats) 275
durch stain vnd stecke.
H. From Doctor HartUeh's (physician in ordinary ,to duke
Albrecht of Bavaria) Book of all forbidden arts, unbelief
and sorcery ; written in 1455 for Johans, markgraf of Bran-
denburg. (Cod. Pal. 478. Another MS. at Wolfenbiittel is
mentioned in Uffenbach^s Reisen 1, 310).-^
Chap. 31-2. Of journeying through the air. In the vile art
of Nig'ramancia is another folly that men commit with their
magic steeds, which come into an old house, and if a man will, he
sits thereon, and rides in a short time a great many mile. When
he gets off, he heeys the bridle only, and when he would mount
ao-ain, he jingles the bridle, and the horse comes back. The steed
is in truth the very Devil. Such sorcery requires bat^s blood,
wherein the man shall sigu himself away to the Devil with
[' Additions in Mone's Anz. 7, 315.— EHM.]
SUPERSTITIONS. H. i7G9
unknown words, as 'debra ebra,' This kind is common with
certain princes : Your Grace shall guard you thereagainst.
To such journeys men and women, the vnhuldcn by name, use
also an ointment that they call vugentmn pharelis. This they
make out of seven herhs, plucking every herb on a day proper to
the same, as on Suntag they pluck and dig solsequium, on Mentag
lunaria, on Erctag verbena, on Mittwoche raercurialis, on Phinz-
tag barba Jovis, on Freitag capilli Veneris ; thereof make they
ointment, mixing some blood of birds and fat of beasts, which I
write not all, that none be offended thereat. Then, when they
will, they besmear he7ich or post, rake or jire-forlc, and speed
away.
Ch. 3 I-. To make hail and sudden shower is one of these arts,
for he that will meddle therewith must not only give himself
to the devil, but deny God, holy baptism and all christian grace.
This art none practise now save old ivices that be forsaken of
God. Hear and mark, august Prince, a great matter that befell
me mvself in the year of Christ^s birth 14-46. There were some
women burnt at Haidelherg for soi'cery, but their true instructress
had escaped. The next year came I as envoy from Miiiichen to
His S.H. the Palatine duke Ludwig, whom God save, for if any
prince shall be upheld by his faithfulness, then is he evermore
with God. In the same days came tidings, that the instructress
was now taken. I prayed the Prince to let me have speech of
her, and he was willing. He had the woman and the chief in-
quisitor brought to a little town named Gotscham, into the house
of his high steward, Petter von Talhaym. I obtained of the
Prince the favour, if the woman taught me to make shower and
hail, that he would let her live, but she should forswear his land.
I went alone into a chamber to the woman and the inquisitor, and
craved to know of her lore. She said she could not learn me this
thinsr but — if I would do all that she learned me. I asked what
that was, and so it did not anger God nor go against christian
faith, I would do it. She lay with one leg iroued, and spake these
words : ' My son, thou must deny God, baptism and all the
sacraments wherewith thou art anointed and sealed. After that
thou must deny all the saints of God, and first Mary his mother,
then must thou give thee up body and soul to the three devils that
I name to thee, and they will grant thee a time to live, and
1770 APPENDIX.
promise to perform thy will until the time be ended,' I said
to the woman : ' What shall I do more ? ' She said : ' Nothing
more; when thou desirest the thing, go to a private chamber,
call to the spirits, and offer them that. They will come, and in
an hour make hail for thee where thou wilt.' I told her, I would
do none of these things, for that I had said before, if she could
impart to me this art, so that I neither offended God nor harmed
religion, I would set her free. She answered that she knew no
other way. And she was delivered up again to Hans von Tailhaim,
who had her burnt, for he had taken her.
Ch, 50. There is another 'unbelief (itii-gelaube = heresy ?),
if one have lost anything, there be those that beswear a loaf,
and stick therein three knives to make three crosses and a spindle
and an enspin ^ thereon, and two persons hold it on the unnamed
finger, and he beswears by the holy zwolf-hoten [12 messengers,
apostles ? see F, 1. 39.]
Ch. 51. Others bless a cheese, and think he that is guilty of
the theft cannot eat of the cheese. Although some soap be given
for cheese, yet it is a sin.
Ch. 55-6-7. When a master of this art (Ydromancia) will search
out a theft, dig up treasure, or know of any secret thing, he goes
on a Sunday before sunrise to three flowing springs, and draws a
little out of each in a clean polished glass, brings it home into a
fair chamber, and there burns tapers before it, doing honour to the
water as unto God himself. Then he taketh & pure chihl, sets the
same in a fair seat before the water ; and standing behind him,
speaketh certain strange words in his ear. After that he readeth
strange words, and bids the pure child repeat them after him.
What the words mean, can no master expound more than that a
person thereby puts away God and gives himself to the foul fiend.
So the master having the lad before him, bids him say w^hat he
sees, asking after the theft or treasure or what else he will. The
child's simplicity makes him say he sees this or that, wherein the
foul fiend takes part, making the false appear in the place of the
true.
Ch. 58. There be divers ways of drawing the -water; for some
fetch it from running waters, putting the same in a glass ; others
from standing pools, and boil it in honour of the spirits whom
[1 Schmeller 3, 570.— EHM.]
SUPERSTITIONS. H. ]771
they suppose to have power over the waters, the lord and prince
of them all being Salathiel, as the masters declare.
Ch. 60, Some women sprinkle their herbs and plants with
halloived water, supposing that the worms shall not come thereat ;
that is all an ' unbelief.' There be some courtiers, when they get
new sj)nrs, do plunge them with the rowels in- a hohj-well, saying
that what they strike therewith shall in no wise swell ; that is all
an ' unbelief.' Some sorceresses go to a 'tnill wheel, and catch
the water that flies off the loiieel in the air; with this water they
ply all manner of sorceries for loving and for enmity. And who
so may not be good man (husband), they help him therewith that
he can be good man ; that is all an ' unbelief.'
Ch. 61. There be bad christians that carry on sorcery with
divers waters, as that of the blest and hallowed /o?i^, wherein lies
every christian's health and wealth, therewith they juggle and do
much that is not meet to be written ; yea, an old wife that hath
gotten font- water, she thinks to have borne off the prize,
Ch. 63. Another trick with water. Two persons take two
things, as little sticks or straws, rings or small coins, and name one
after one person and the other afcer the other, and if the two
things run together on the water in a basin, then shall those two
come together ; but if one flee from the other, they come not to-
gether, and whose thing fleeth first, his shall the blame be. And
the masters of this ' unbelief also prove thereby, whether of two
wedded folk shall soonest die for they think that whichever
sinheth soonest shall die first.
Ch. 67-8. Now will I write of the fourth art that is forbidden :
it is called Aremancia, and has to do with air and whatsoever
flies or lives therein. The art is very strong among the heathen,
whose ' unbelief therein is so great, that they honour the first
thing that appeareth to them in a day, and worship it that day
for their god. And evil christians do much ' unbelief therewith,
for they say, if a hare do ineet them, it is a misfortune, and if a
wolf meet them, it is a great luck. Of 'unbeliefs' there be many
in divers beasts. Some say that if birds flij to one's right hand, it
signifies great gain and luck, and if they /?// to the left (glinggen)
side, it signifies unluck and loss. All that is an ' unbelief.'
There be those that have great faith in an eagle (aren), and think
whensoever he Jlij pocket-side, it promiseth great luck or gain.
1772 APPENDIX.
And so great is the faith of some, that they ^iliift their pocket to
the other side ; if then the eagle also turn him round, as may often
hap, then have they the fullest faith, and think it cannot fail
. . . . Without doubt the Devil is the right inventor and
inspirer of the art ; he it is that changeth himself into the said
birds that he may deceive men.
Ch. 69. There be also princes, poor and rich, that hold their
hunting on certain days, and when this or that icind doth blow ;
that is all ' unbelief.'' . . . Some men do wear high feathers in
their hats, that they may know tvhence cometh the wind, supposing
that in sundry matters they have luck against the wind, and in
others with the wind : that is all an ' unbelief ' and sorcery.
Ch. 73. There is one more ' unbelief^ in this art, that is,
when a man sneezeth, whereby the brain doth naturally clear it-
self, they hold it to be a great sign of luck or unluck, and draw
forecasts therefrom, such as, if the sneezes be three, there oxe four
thieves around the house. If they be two, the man shall rise, and
lie down another way to sleep ; but if thirteen, then is it exceed-
ing good, and what appeareth to him that night shall in very
deed come to pass. Also in the morning, when a man goeth
from his bed, the sneezes shall mean other things again; the
things are many, and it is all a downright ' unbelief.'
Ch. 74. Again, some natural philosophers do say that this
sneezing cometh very nigh the stroke (apoplexy) . For should the
crude humours remain obstructed in the brain, and not come out,
the stroke would strike the man ritjht soon : therefore do some
mastei's call it the minor applexia, i.e. the lesser stroke. For,
when a man sneezeth, he is of many of his limbs in nowise master,
but of God's grace it lasteth not long, the better for him.
Ch. 77. There are also people, and verily great pi'inces, that
do utterly believe and suppose, when great uproars come, that
then great treasons are afoot : that is a great delusion.
Ch. 79. We find some sorceresses that make an image or
atzman of wax and other things. This they make at certain
hours, and utter certain known and unknown names, and hang
it up in the air, and as the wind stirs it, they think the man in
whose name it is made shall have no rest. All this is a great
' unbelief ' and sorcery." Some do the same with an aspen-leaf,
writing their sorcery thereon, and think thereby to breed love
SUPERSTITIONS. H. 1773
between people. Of such atzmannen I have read mach iu the
Art Mag-ica, where the constellations are brought in, and also
some strange words, and very many foreign things besides. All
this is downright sorcery and a wicked ' unbelief? And I have
heard say much, how that women make such atzmans, and roast
them by afire, thereby to chastise (kestigen) their hiisbands.
Ch. 80. There be women and men, which dare to ra-3^e fires,
and in ihefire to see things past and to come. The masters and
mistresses of this devilish art have particular days, whereon they
have wood prepared for them, and when about to practise their
art, they go to a jJrivate jdace, bringing with them the poor silly
folk unto Avhom they shall prophesy. They command them to
hneel doion, and after worshipping the angel of tlie fire, to offer
sacrifice unto him. With the sacrifice they kindle the wood,
and the master looks narrowly into the fire, marking well what
shall appear to him therein.
Ch. 83. The art of Pyromancia ^ is practised in many divers
ways and forms. Some masters of the art take a pure child and
set him in their lap, then lift his hand up and let him look into
his nail, and beswear the child and the nail with a great adjuration,
and then speak in the child's ear three unknown words, whereof
one is Oriel, the others I withhold for fear of offending. After
that they ask the child whatsoever they will, thinking he shall
see it in the nail. All this is a rio-ht ' unbelief,' and thou chris-
ten-man shalt beware thereof.
Ch. 84. Another deceitful trick in the art is, that the masters
take oil and soot from a pan, and anoint also a pure child, be it
(jirl or hoy, namely his hand, doing much the same, and raise
the hand against the sun if the sun be shining, else they have
tapers which they raise against the hand, and letting the child
look therein, ask him of what they will ; their belief is, that
what the child tells them must' be true; they know not, alas,
how the devil mixeth himself therein, making far more of wrong-
to appear than that of right.
Ch, 88. The masters and their like do also practise the art in
a common looking-glass, letting children look thereinto, whom
in like manner they strongly beswear and whisper hidden words
unto, and think to search out many things therein. That is all
[' Fiur-seheu, Altd. bl. 1, 305.— EHM.j
VOI. ]V. K K
1774 APPENDIX.
an ' unbelief and the devil's jugglery and trickery. Beware, O
christian, I warn thee right faithfully. The same thing they do
in a beautiful bright polished sword, the masters thinking that
some one may haply ask about wars and such deadly matters ;
then, if the sword be one that hath Jellied inany men, the spirits
shall come all the sooner and quicker. If one will ask of pleasure
and peace, find out arts or dig up treasure, then shall the sicord
be clean and maiden (unvermailigt, uuwedded, i.e. unfleshed), 1
know a great prince : whoso bringeth him an old worn-out sword
(haher swert), hath done him much honour.
Ch. 90-1. In Pyromancia are many more 'unbeliefs,' esp.
one that is thought to be infallible, and is the vilest and worst,
for the moi-e firmly men believe in such sorcery, the more is
it sin. The thing to be done is, that boiis shall see in a crystal
things to come and all things. It is done by false castaway
christians, to whom dearer is the devil's delusion than the truth
of God. Some have an e:s.ceedi\ng clear and fair-polished crystal
ov parille [beryl? pearl?], they have it consecrated and keep it
very clean, and gather for it frankincense, myrrh and the like;
and when they will exercise their art, they wait for a very
-fine day, or have a clean chamber and many consecrated candles
therein. The masters then go to bathe, taking the pure child
with them, and clothe themselves in piure white raiment, and sit
down, and say their magic prayers, and burn their magic offer-
ings, and then let the hoy looh into the stone, and whisper in his
ear hidden words, which they say are mighty holy, in truth the
words are devilish. After that they ask the boy whether he
sees aught of an angel. If the boy answer yea, they ask what
colour he is of ? and if he say red, the masters declare that the
angel is angry, and again they pray, and sacrifice to the devil
again, and thereat is he well pleased. Then if the boy say the
angel is black, the master saith-the angel is exceeding wroth, we
must pray yet again, and burn more lights ; and they pray once
more, and sacrifice with incense and other things .... And
when the devil thinks he hath had service enough, he makes
appear the ccngel in u'Jiite. Then is the master glad, and asks the
boy, what hath the angel in his hand ? and ceaseth not to ask till
he says 'I see a writing in the angel's hand.' Then he asketh
on, until he see letters : these letters the master collects, and
SUPERSTITIONS. H. 1775
thereof maketli words, until lie lias that which he desired to
know.
Ch. 94. It hath chanced doubtless, that certain priests were
so captivated by these visiones, that they took the sacred patenas,
whereon at Mass the elements are changed into God, and have
made the children look into them, believing that holy angels alone
could appear therein, and no devils. These have mightily mis-
took, etc.
Ch. 9G. Another trick of sorcery that is set down to Pyro-
mancia. . . . The masters take and melt lead or iiii, then
pour it into a water, and soon take it out again, and beswear the
colour and little pits of the lead or tin, and declare things past or
future thereby, which is all an * unbelief.^
Ch. 102. Know besides, that men do also look at fingers,
whether the little finger reach beyond the last joint of the ring-
finger. They say that is a sign of great luck, and the farther it
reaches, the greater the luck; but if the little finger be even luith
the said joint, the man shall be unfortunate. Heed it not, good
christian, it is a trifle.
Ch. 103. There is a folk strolleth about much in the world,
named Zygainer (gipsies) : this people, both man and wife, young
and old, do greatly practise the art, and mislead many of the
simple, etc.
Ch. 106-7-8. Of a fortune-teller whom Dr Hartlieb knew, and
who gave out that the art had been in her family for ages, and at
her death the grace woald descend to her eldest (daughter). The
woman is well looked upon, and bidden to people's houses. I
asked her to impart her cunning unto me. She was willing,
bade me wash my hands, and dried them with her own, and bent
her face very close to my hands, and told me things that
cannot possibly happen to me.
Ch. 115-6. Spatulamancia is of the seven forbidden arts one,
and is done by a cunning outlandish artifice. When I consider
all the arts, I find no other ' unbelief that hath so little ground,
indeed I think it to be a mockery. . . . The masters of this
art take a shoulder of a dead ox or horse, cow or ass ; they have
said when I asked them, that next to a man's shoulder, which is
best, any great animal's shoulder is good. They wash well the
shoulder with wine, and thereafter with holy water ; they tie it
1776 APPENDIX.
up in a decDi doth, and when they will practise the art, they untie
it, and carry it to a place outside of roof, then gaze into the
shoulder, and think it changes after every question. They have
neither lights nor sacrifice, yet it is a great 'unbelief^ to wash
the shoulder with holy water, and to think the shoulder changes
for their questions. Their faith is so great that they ask for no
reasons of the art : they speak out of their own head whatsoever
comes into it, to solve and settle the questions. . . . They
think they can search out all things.
Ch. 120. The masters of this art have also lavg [MHG. louc,
flame ? or lauge, lye ?] and observe what colours the shoulder has
at the ends, in the middle and in all the parts ; and according to
these the devil suggests to them what to believe and say.
Ch. 121. First I will write of the goose-hone (genns-pain).
On St Martin's day or night, when they have eaten the goose,
the eldest and the wise do keep the hreast-bone, and let it dry till
the morning, and then examine it in every particular, before and^
behind and in the middle. Thereby they judge o£ the winter, if
it shall be cold, warm, icet or drg, and are so firm in their faith,
that they wager their goods and chattels thereon. And thereon
have they an especial 'loss' (lot-drawing) that shall not and
cannot fail, to tell whether the snow shall be much or little ; all
this knoweth the goose-bone. Aforetime the old peasants in desert
places dealt in this matter, now is the ' unbelief ' grown in kings,
princes, and all the nobility, who believe in such things.
Pag. 76^\ 77^. Moreover I will write thee a thing that lately
a great victorious captain told me, in whom prince and peasant
put great confidence, one for his deeds, another for his wisdom, a
third for his faith that he had kept ahvay in every need to his
own prince. This good mau on St Nicolas day in this year
1455 said to me, ' Dear master, how shall the winter be this year,
as ye star-gazers opine ? ' I was quick and quick (hasty ?) as I
still am, and spake, ' Lord Saturn goes this month into a fiery
sign, likewise other stars are so disposed, that in 3 years no
harder winter shall have been.^ This dauntless man, this
christian captain drew forth of his doublet that heretical ' un-
belief/ the goose-bone, and showed me that after Candlemas an
exceeding great frost should be, and could not fail. What I had
said he said yet more, and told me that the Teutonic Knights in
SUPERSTITIONS. I. 1777
Prussia had waged all their iva7\s hi/ the goose-bone, and as the
goose-hone showed so did they order their two campaigns, one
in summer and one in winter. And furthermore he spake these
wordsj ' While the Teutonic Order oheyed the hone, so long had
they great worship and honour, but since they have left it off,
Lord knows how it stands with them.^ I said, 'Had the T. 0.
no other art, help or stay than the goose-hone, then should their
confidence be small.' With that I parted from my ricli host.
Pag. 76*. This know the physicians well, and say that the
disease named bolismus [^ov\i^o<;) or apetitus caninus can
by no eatiug or drinking be stilled, but by medicine alone ;
ibr all food passeth undigested through the body, whereby the
flesh falls away, but the bones remain great as ever; and this
makes the child so unshapely, that men call it a cliangeling
(wachsel-kind).^
I. EXTRACTS FROM MODERN COLLECTIONS.
a. From the Clievfinitzer Roclcen-jikllosopliie.
1. Whoever goes into a childbed chamber, carrying a basket, must
hrealc a chip off the hashet, and pat it in the cradle; otherwise he will take
the child's or mother's rest (sleep) away.
2. When a mother wants to know if her cliild is hecried (bewitched),
let lier lick its forehead: if becried, it will taste salt; then fumigate with
sweepings from the four corners of the room with shavings off the /owr
corners of the tahle with nine sorts of tvood.
3. Who pulls out an article from the wash upside doivn or leftwards, will
not be becried.
4. Boil frauen-flachs, szysclie or ruf-hruit, bathe the sick man in the
water, and leave the bath under his bed : if he is becried, it will shrink ;
if not, not.
5. If you are taking much money, put some chalk to it, then had folk
cannot get any of it back.
0. Wash your money in clean water, and put salt and bread to it, then
the dragon and bad folk cannot get it
7. Women boiling yarn should tell lies over it, or it won't turn white.
8. To walk over sweepings is unlucky.
9. If you call a young child little crab, it will be stunted, for crabs crawl
backwards.
10. If you set out on a journey, and a Itare runs across your path, it
bodes no good.
' At the end of pag. 78b stands the name of the copyist : ' Clara Hiitzlerin.'
In the same handwriting is Cod. Pal. ')77.
1778 APPENDIX.
11. In drinking out of a jug, do not span the lid with your hand, or the
next drinker will have tension of the heart.
12. Do not buy your children rattles, nor allow any to be giveu, else
they are slow in learning to talk.
13. For tonfue-tied children it is good to eat ieggar's bread.
1-i. If in leaving home you have forgotten something, don't go had-
for it, but have it fetched by another; else everything is thrown back
(goes wrong).
15. If a stranger comes into the room, he shall sit doion, so as not to
take the children's rest away with him (see 1).
16. When you cover a table, put some bread on at once, or a corner of
the cloth will trip some one up.
17. Men shall not stay in the house while the women are stuffing feathers
into the beds, else the feathers will prick through the bed-tick.
18. Set the hen on to hatch while people are coming out of church, and
you'll have plenty of chicks crawl out.
19. If you want large-headed chickens, wear a fine large straw-hat
while you set the hrood-hen on.
20. The straw for a nest should be taken out of a marriage-bed, from
the man's side if you want cocks, from the womaii's if hens.
21. After washing in the morning, don't flirt the water from your hands,
or you'll waste your victuals that day.
22. Xever rock an empty cradle: it rocks the baby's rest away.
23. The first time a baby's nails want paring, let the mother bite them
off, else they learn to pilfer.
24-. When about to stand godfather or godmother, borroio something to
wear, and your godchild will alwa3-s have credit.
25. If you call children alt-mdnnichen, alt-weibichen, they'll be stunted,
and have wrinkles on the forehead.
2d. If you want children to live long, call the boys Adam, and the girls
Eve.
27. If a child is to live 100 years, the god-parents must be fetched from
three parishes.
28. If you take a child into the cellar under a year old, it will grow up
timid.
29. If you let it look into the looking-glass nuder a year old, it will grow
up vain.
30. Children that cry at the christening don't grow old.
31. If the first children take their partnts' )m/;ies, they die before the
parents.
32. If a dog looks into the oven when you are baking, the loaves will be
loose (? erloset), or the crust leave the crumb.
33. If there is duugh in the trough, don't sweep the room till it is
carried out, or you'll sweep a loaf away.
34. The vinegar spoils if you set the cruet on the table.
35. If a woman ivithin sw; iveehs after confinement walks a field or bed,
nothing grows on it for some years, or everything spoils.
36. If a woman dies in the six weeks, lay a maugle-roller or a book in
SUPERSTITIONS. I. 1779
the bed, and shalce up and malce the bed every day till the six weeks are
up, or slie cannot resb in the groinid-
37. Do not blow the baby's first pai), and it will not afterwards scald its
month witli hot things.
38. Would you wealthy be, cut the Zoo/" quite evenly.
39. Eat not while the death-hell tolls, or your teeth will ache.
40. If red shoes are put on a child under a year, old, it can never see
blood.
41. If a woman with child stands and eats before the bread cupboard,
the child will have the ivasfing-worm (mit-esser, fellow-eater) ; see 817.
42. To mend clothes on the body is not good.
43. If you sew or mend anything on Ascension-day, the lightning will
come after him that wears it.
44. Eating cracknels on Maundy Thursday keeps fever away.
4.5. If you stride over a child, it will stop growing. '
46. Who works in wood will not be wealthy.
47. Never shew a light under the table where people sit, lest they begin
to quarrel.
48. God-parents shall buy the child a spoon, lest it learn to dribble.
49. If a woman who is confined put a black stomacher on, the child will
grow up timid.
oO. In the six weeks don't take a child inside your cloak, or it will be
gloomy, and always meet with .sorrow.
61. He that lends money at play will lose.
62. He that borrotvs for play will win.
63. Let a mother who is nursing go silently out of church three Sun-
days, and every time blow into her child's mouth, and its teeth will come
easily.
54. Between 11 and 12 the niyht before Christmas, the loater is ivine.
Some say, water drawn at 12 on Easter night will turn into wine.
55. When lights are brought in on Christmas-eve, if any one's shadow
has no head, he will die within a year; if half a head, in the second half-
year.
56. In the Twelve nights esit no lentils, peas or beans; if you do, you
get the itch.
57. One who is about to stand sponsor shall not make water after he is
drest for church; else the godchild will do the same in bed.
58. If you go out in the morning, and an old woman meets you, it is
a bad sign (see 380).
59. Don't answer a witch's question, or she may take something from
you.
60. Stone-crop planted on the roof keeps the thunderbolt aloof.
61 Get out of bed backwards, and evei*ything goes contrary that day.
62. If the Jiidel won't let the children sleep, give him something to
flay with. When children laugh in their sleep, or open and turn their
' My brother too stept with one leg over me, saying ' Oho Thomilin, now wiltow
grow no more ! ' Life of Thomas Plater, p. I'J.
1780 APPENDIX.
eyes, we say ' the Jildel inlays with them.' Buy, without beating down
the price asked, a new little pot, pour into it out of the child's bath, and
set it on the oven : in a few days the Jildel will have sucked every drop out.
Sometimes eggshells, out of which the yolk has been blown into the child's
pap and the mother's caudle, are hung on the cradle by a thread, for the
Jiidel to playsr'\th, instead of with the child.
63. If a loaf is sent away from table uncut, the people are sure to go
away hungry.
64: If you spill salt, don't scrape ic up, or you'll have bad luck.
65. If you tread your shoes inwards, you'll be rich; if outwards, poor.
66. If you have the jaundice, get the grease-pot stolen from a carriei^'s
cart ; look into that, and it will soon pass away.
67. If a dog howls tbe night before Christmas, it will go mad within a
year.
68. Great evil is in store for him who harms a cat, or kills it.
69. If the cats bite each other in a house where a sick man lies, he will
die soon.
70. A woman churning butter shall stick a three-crossed knife on the
churn, and the butter will come.
71. Splinters peeling off the boards in the sitting-room are a sign of
stranger guests.
72. When the cat trims herself, it shews a guest is coming.
73. If 'inagpies chatter in the yard or on the house, gi'.^^sts are coming.
74. If a. /lea jumps on your hand, you'll hear some news.
75. If a child does not thrive, it has the Elterlein : shove it a few times
into the oven, and the E. is sure to go.
76. To kill sjyiders is unlucky.
77. Let a newborn child be dressed up fine the first three Sundays, and
its clothes will sit well on it some day.
78. If women dance in the sun at Candlemas, their fla.c will thrive that
year.
79. If a stranger looks in at the room-door on a Monday, without walking
in, it makes the husband beat his wife.
80. If a man buys or gives his betrothed a hook, their love will be ove-r-
turned (ver-blattert, when the leaf turns over, and you lose your place).
81. In making vinegar, you must look sour and be savage, else it won't
turn out good.
82. If your ears ring, you are being slandered.
83. A hen crowing like a cock is a sign of misfortune.
8i. He that fasts on Maundy Thursday will catch no fever that year, and
if he does he'll get over it.
85. He that lends the first money lie makes at market, gives away his
luck.
86. When at market selling goods, don't let the first customer go, even if
you sell under value.
87. A man shall not give his betrothed either knife or scissors, lest their
love be cut in two.
88. Bathing the children on a Friday robs them of their rest.
SUPERSTITIONS. I. 1781
89. If you are fetching water in silence, draw it down stream.
90. Draw crosses on year doors before Wallpurgls-nir/ht (Mayday eve),
and the witches will not harm.
91. In going to bed, leave nothing lijinj on the table, else the oldest or
youngest in the house can get no sleep.
92. If a woman going to be churched meet a man, she'll have a son next
time ; if a woman, a girl ; if nobody, no more children j if two people, twins.
93. If 3^ou sneeze before breakfast, you'll get some present tliat day.
94. Dou't let fire and light be carried out of your house by a stranger, it
is taking the victuals away from the house.
95. A new maidservant shall look into the oven's mouth the first thing,
she'll soon get used to it then (see 501).
96. If you are having flax sown, give the sower a fee, or the flax will
spoil.
97. If a single woman on Chrisfcraas-eve pour melted lead into cold water,
it will shape itself like the tools of her future husband's trade.
98. If you have a loooden pife or tap turned for you out of a birchtree
growing in the middle of an anthill, and draw wine or beer through it,
jou'll soon have sold your liquor.
99. He that cuts bread unevenly, has told lies that day.
100. Single women that want husbands shall, the night before St
Andrew's day, call upon that saint naked, and they'll see their sweetheart
in their sleep.
101. VVlien a maid wants to know if she shall keep her place, let her on
Christmas-eve turn her back to the door, and fling the shoe off her foot
over her head : if the tip of the shoe is towards the door, she'll have to go ;
if the heel, she will stay.
102. 1? a maid wishes to know what sort of hair her lover will have, let
her grope backwards through the open door on Christmas-eve, and she'll
grasp the hair in her hand.
103. VVtioever finds by chance a hare-laurel (? hasen-lorber) in the wood,
and eats it, will have his share of the hare wherever he goes.
104. He that looks in the mirror at night, sees the devil there.
105. To find out if she'll gec a husband during the year, let the damsel
knock at the lien-house on Christmas-eve or at midnight: if the cock
cackles, she'll get one; if the lien, she won't.
106. If children in the street ride with spears and banners, tliere will be
a war; if they carry each other on crosses (Banbury chairs) a pestilence.
107. If you are out of money, mind the new moon does not peep into your
empty purse, or you'll be short of money the whole month.
108. If the stork builds on your roof or chimney, you will live long and
be rich.
109. To know if her lover will be straight or crooked, a girl must go to
a stack of wood on Christmas-eve, and with her hack to it,2}ull out a log ;
as the log is, so will the lover be (see F, 7).
110. To know what he is called, let her st^'etch the first piece of yarn she
spins that day outside the house-door, and the first man that passes will be
a namesake of her future husband.
1782 APPENDIX.
111. Never set a gridiron or trivet over the fire without putting some-
thing on it; she that does so will have an apron (puckers) on her face.
112. Let a woman, when going to bed, salute the stars in the sky, and
neither hawk nor vulture will take her chickens.
113. In putting straio into a bed, don't leave the knots in the strawbands,
there's no sleeping on them.
Hi. A woman going to market will get better prices for her wares if
on getting up she put her right shoe on first.
115. He that wears a shirt woven of yam, thab a giA under seveiihas
spun, will find luck in it (see 931).
116. If it rain on Johns-day, nuts will spoil and harlots thrive.
117. Onions, turned in their bed on Johns-day, turn out fine.
118. The maids shall not weed the cabbage-beds on Barthmy's day;
Bartlemy is putting [orig. throwing] heads to the cabbages, and would be
scared away.
119. If you find & four-leaved clover [shamrock], hold it dear; as long as
you have it, you'll be happy (see G, 62).
120. A raven or croio, that sits cawing on a sick house, betokens the
patient's death.
121. Shepherds must not name the wolf during the Tioelves, or he will
worry their sheep.
122. If a child has a date-stone about him, he does not fall, or is not
much hurt.
123. When you go into a new house or room, what you dream the first
night comes true.
124. If a woman or maid loses her garter in the street, her husband or
lover is unfaithful to her.
126. When a woman is going to bed, she shall move her chair from the
place where she has sat, or the alp will weigh upon her.
126. While afire hums on the hearth, lightning will not strike the house.
127. A calf born on St. Velten's (Valentine's) day is of no use for
breeding.
128. If a wolf, stag, hoar or hear meets you on a journey, it is a good
sign.
129. He that finds a horse-shoe, or a piece of one, has luck (see 220).
130. The flax or tow that a maid leaves unspun on the distaff oi a Satur-
day, does not make good yarn, and will not bleach.
131. Let the father put a sword in the baby's hand directly it is chris-
tened, and it will be bold and brave.
132. When a boy is born, let his feet push against his father's breast, and
lie will not come to a bad end.
133. As soon as a girl is born, seat her on her mother s breast, and say
'God make thee a good woman'; and she will never slip or come to
shame.
134. If a spider crawl on your coat in the morning, you'll be happy that
day.
135. If a man on a journey meets a looman whois spinning, it is a bad
sign ; let him turn back, and take another road.
SUPERSTITIONS. I. 1783
136. If the clock strikes while bells are ringing, it betokens fire.
1137. Don't lay a new-born child on its left side first, or it will always be
awkward.
138. On Walfurgis-eve let him that has cornfields fire liis gun over them,
and the witches cannot Inirt the corn.
139. A hlne cornflower pulled up by the roots on. Corpus Christi day
stops nose-bleeding, if held in the hand till it gets warm.
140. Root out the reeds in a pond or the thorns iu a field ou Ahdon-day
(July 30), and they will not grow again.
141. If a woman's neck or throat itches, she will soon go to a christening
or wedding; if her head itches, it means blows.
142. Bright Christmas, dark barns ; dark Christmas, light barns.
143. Whoever hurts or even sees an earth-luinchen or a house-adder, is
sure to die that year.
144. Smear the point of your sword with ear-wax, it will melt your
enemy's courage.
145. When two nursing mothers drink at the same time, one drinks the
other's 7nilh away. And when two people begin drinking at the same
moment, one drinks the other's colour away.
146. If you eat bread that another has bitten, you'll become his enemy.
147. If a woman lets another person wipe hands on her apron, that per-
son will hate her.
148. Swallows building on a house bring poverty, sparrows riches.
149. A hoop coming off a cash on Christmas-eve shews that some one in
the house will die that year.
150. If the ligld on the altar goes out of itself, it shews the priest is
going to die.
151. A woman gets rid of earache by wrapping a man's breeches round
her head.
152. When the maids are making tinder, they must tear pieces out of
men's shirts; tinder made of women's shifts does not catch.
163. Tying wet stratvbands round the orchard-trees on Christmas-eve
makes them fruitful.
154. Fruit-trees dipt at Shrovetide are proof against worm and cater-
pillar.
155. To keep a cat or dog from running away, chase it three times round
the hearth, and rub ic against the chimney-shaft.
156. If a man sees a ivolf before the wolf sees him, he need fear no
harm ; but if the wo// saw him first, he is in danger : some say he will be
dumb, or hoarse.
157. John's blood (plantain), culled at noon on John's day, is good for
many things.
158. If a magpie sits chattering on the infirmary, before noon, and
looking our wag, the meaning is good: if after noon, and keen from behind,
it is bad.
159. The howling of dogs bodes misfortune.
160. A swarm of bees hanging on to a house signifies fire.
161. The lark sings as long befoi'e Candlemas as she is silent after.
1784 APPENDIX.
162. Tf a hachelor and spinster stand sponsors to a child, the priest
shall plant himself between the two, or they will always be falling out.
163. A man shall nob marry his gossip (fellow-sponsor), for, every time
they come together as man and wife, it thunders.
164-. Let him who gets the first can of beer out of a cask run away fast,
and the rest of that beer will soon go off.
165. Don't let a bahy tread barefoot on a table : it will get sore feet.
166. After putting the candle out, don't leave it upside down in the
candlestick; else nobody can wake if thieves should come.
167. A boy born in the Venus-morning star gets a wife much younger
than himself; in the Venus-eveningstar one much older. And the contrary
with girls.
168. On rising from a meal, don't leave any of your bread behind; if
any one takes it and throws it over the gallows, you won't escape hang-
ing.
169. An elder planted before the stable door guards the' cattle from
sorcery.
170. He that lias about him a string with which a rupture was bound up,
can lift the heaviest load without danger.
171. A piece of wood off a coffin that has been dug np, if concealed
among your cabbages, keeps away the caterpillars.
172. Eat no soup at Shrovetide, or you'll have a dripping nose.
173. On NIcasius-eve write the saint's name on the door in chalk, and
you rid the house of rat and mouse.
174. If the carter plaits a snake's or adder s tongue into his whip, his
horses can pull the biggest loads out of the ditch, aud will not over-drink
themselves.
175. Make nests for the hens on Peter's-daij, and many's the egg they
will lay.
176. A woman with child, who stands godmother, shall not lift the babe
out of the/o?i^ herself; else one child dies, the christened one or hers.
177. If the first person j'ou meet in the morning be a virgin or a priest,
'i;is a sign of bad luck; if a harlot, of good.
178. If a weaned child is put to the breast again, it grows up a blas-
phemer.
179. If a woman with child pass under a waggon-pole, she'll go over her
time.
180. The seventh son is a lucky man, for healing, planting, or doing any-
thing.
181. Malefactors on the rack pin a paper to their back with Psalms
10th and 15th written ou it: they can stand the torture then without
confessing.
182. If you liave bread and salt about you, you are safe from sorcery.
183. For a fever: Take three bits of stolen bread, spit in two nutshells,
and write this note: 'Cow, will you go to your stall, Fever (frorer, ague),
go you to the wall.'
IS-i. If a mouse has gnawed at your dress, it means mischief.
185. If the women or maids are ivashing sacks, it will soon rain.
SUPERSTITIONS. I. 1785
186. To sneeze while putting your shoes on, is a sign of bad luck.
187. To put a clean shirt on of a Friday is good for'the gripes.
188. Eating stolen cheese or bread gives you r,lie hiccough.
189. li yon dig devil's bit the midnight before St John's, the roots are
still unbitten, and good for driving the devil away.
190. John's ivort drives witches away and the devil; that's why be out
of spite pricks holes in all the leaves with his needle. ,
191. When a person dies, set the loindows open, and the soul can
get out.
192. For a child to grow up good, Its godmother or the woman that
carries it home from church must immediately lay it tinder the table, and
the father take it up and give it to the mother.
193. A year without skating is bad for the barley.
19-i. If they are building a loeir across the river, it will not rain in that
country till they have done.
195. Put a goose through your legs three times, give her three mouthful s
of chewed bread witli the words 'Go in God's name,' and she'll always
come home.
196. He that has fits of cold fever shall crawl to a running stream, strew
a handful of salt down-stream, and say : ' In God his name I sow for seed
this grain, When the seed comes up may I see my cold friend again.'
197. The first time you hear the cmhoo in spring, ask him : ' Cuckoo,
baker's-man, true answer give, How many years have I to live? ' And as
na;uiy times as he sings, so many years more will you live.
193. If an unmarried maiden eat the brown that sticks inside the
porridge-pot, it ivill rain at her wedding; and if it rains, the new couple
get rich (see 498).
199. To sell your cattle well at market, smoke them with the black ball
du2 out of the middle of an ant-hill.
200. Never hand things over a cradle with the child in it ; nor leave it
open.
201. A thief's thumb on your person, or among your wares, makes them
go fast.
202. If you throw a bunch of inherited keys at a door when some one is
listening outside, the eavesdropper is deaf for the rest of his life.
203. Eat milk on Shrove Tuesday, and you'll not be sunburnt in the
summer.
204-. If a bride wishes to rule her husband, let her on the wedding-day
dress in a baking trough, and knock at the church dooi*.
205. To loean a child, let the mother set it down on the floor, and knock
it over with her foot ; it will forget her the sooner.
206. If a dog runs bttiueen a woman's legs, her husband is going to beat
her.
207. Put money in the mouth of the dead, and they will not come back
if they have hidden a treasure.
208. Toothpicks made of wood that lightning has struck, send the tooth-
ache away.
209. A hiife shall not lie on its back, for fear of its hurting the angels.
o
1786 APPENDIX.
210. If two clocks in the town happen to strike together, a married
couple will die.
211. A boil will safely heal if squeezed with a three- crossed Jenife.
•212. Let the bride arrive at the bridegroom's house in the dark, then
they'll hare every corner full.
213. If a dog runs through between two friends, they will break off their
friendship.
214. He that would dig up a treasure, must not speak a word.
215. To draw storks to your house, make them a nest on the chimney
with your left hand.
216. If you have a swollen neck, go in silence to the mill, steal the tie
from one of the sacks, and tie it about your neck.
217. When you see the first siuallow in spring, halt immediately, and dig
the ground under your left foot with a knife; you will there find a coal that
is good for a year against the ague (see G, 98).
218. In digging for treasure, have hread about you, and the spectres
can't disturb yon.
219. Godfather's money (gift) makes rich and lucky.
220. When you have been robbed, drive an accidentally-found horseslioe
nail (see 129) into the place where the fire always is, and you'll have your
own again.
221. Bastard children are luckier than lawful ones.
222. At a christening get a mite of bread consecrated, and the child's
parents will never want for bread.
223. He that counts his money at new moon is never short of it.
224 Drop a cross-penny on a treasure, and it can't move away.
22-5. Eat lentils at Shrovetide, and money will pour (quellen, swell?).
226. He of whom a boy (or girl) makes his (or her) first purchase at
market, will have good luck in selling that day.
227. Let a merchant throw the first money he takes on the ground, and
plant his feet upon it; his business will go the better.
228. For the cuckoo to sing after St John's is not good, it betokens
dearti).
229. When the bride is fetched home, she shall make no circuit, but go
the commonroad; otherwise she has ill luck.
230. If a man passing under a henroost is bedropped by the hen, it bodes
misfortune, if by the cock, good luck (see 10-5).
231. A new garment should not be put on empty, something should be
dropt into the pocket first for luck.
232. In choosing sponsors, ask an unmarried woman, else the child will
be unlucky in marriage, and also have no children.
223. He that is lucky when young will beg his bread when old; and
vice versa.
234. He that carries wormwood about him cannot be becried (bewitched).
23-5. If you find a needle, and the point is towards you, you'll be un-
lucky; if the head, lucky.
236. Put nothing in your moutli of a morning, till you've had a bite
of hread.
SUPERSTITIONS. I. 1787
237. If the Rvst frog you see in spring leaps in water and not on land,
you may expect niisl'ortnne all that year.
238. Move into a new dwelling with a waxing moon or at full ')noon ; and
car7y bread and salt into it, then everybody in it will be lull and want
for nothing.
239. If you hear hoi'ses neigh, listen attentively, they announce good
luck,
240. If a woman in the six weeks spin wool, hemp or flax, the child will
be hanged some day.
241. Women shall not brush or plait themselves on a Friday, it breeds
vermin.
242. If you find money before breakfast, and there is no wood under it,
it is unlucky.
243. He that was born on a Sunday is luckier than other men.
244. If after sunrise on Shrove Tuesday you thrash in silence, you drive
the moles away.
245. Stand with your face to the waning moon, and sa}- : ' Like the
moon from day to day, Let my sorrows wear away ' (see 492).
24G. Don't leave the oven-fork in the oven; if you do, the witches can
take a dollar a day from the house.
247. Nothing out of the way shall be built, planted or planned in a Leap-
year : it does not prosper.
248. If in going out your clothes get caught in the door or on the latch,
stay a while where you are, or you'll meet with a mishap.
249. Pare your nails on a Friday, and you have luck (see 340).
250. If you lay a hroom in a witch's way, so that she must step over it,
she turns faint, and can plot no mischief.
251. He that has about him an oiul's heart, or the stone out of a hat's
back, or a hoopoo's head, will have luck in play (see 329).
252. When the candle at night burns roses (forms a death's head), there's
money or some luck coming next day.
253. Of the first corn brought in at harvest, take a few of the first
sheaves, and lay them cross-wise in the four corners of the ham ; then the
dragon can't get any of it.
254. If it freezes on the shortest day, corn falls in price ; if it is mild, it
rises.
255. As many grains as the theuerlings (dear-lings, a kind of mushroom)
have in them, so many groschen will corn be worth from that time.
256. If you search in vain for something that must be thei'e, the devil is
holding his hand or tail over it.
257. On your way to market, see that no one meets you carrying water ;
else you'd better turn back, you'll have no luck buying or selling.
258. By the grain of the first sheaf you thrash, you may guess the rise or
fall in the price of corn, thus : fill and empty a measure four times, making
four heaps ; then put the heaps back into the measure, and level off. If
grains fall from any heap, or if they seem short, then in the corresponding
quarter of the coming year corn will fall or rise.
259. Lay by some bread f] om your wedding, and you'll never want ir.
1788 APPENDIX.
260. He that keeps and carries abont him the bit of coat he brought
into the world (the glilcJcs-liaube), will prosper in everjthing.
261. He that has about hira a bitten-otF vwle's paiv, will buy cheap and
sell dear.
262. Deduct nothing from the cost of making a child's first dress ; the
more you take off, the less luck he'll have.
263. If the seed you are going to sow be laid on the table, it will not
come np.
264. The_^rs^ bahing after Newyear's day, make as many little cakes as
there are people in the house, give each a name, and prick a Itole in it
with yonr finger: if any one's hole gets baked up, he will die.
265. When a child is going to church to be christened, lift him out
through the window : he'll be the stronger, and live the longer.
266. If you are telling something, and you or anybody sneeze, the tale
is true.
267. If two people rock one child, it is robbed of its rest.
268. Never burn straw that any one has slept on, else he cannot rest,
269. If you are taken ill at church, you do not easily recover.
270. He that touches tinder with his finger.?, cannot make it catch.
271. If you scrape cheese on the tablecloih, people will dislike you.
272. He that eats much mouldy bread, lives to be old,
273. If the man sharpen his knife otherwise than on the whetstone,
there will be strife in the house.
274. Who eats no beans on Christmas-eve, becomes an ass.
275. Who eats not of nine herbs on Maundy Thursday, gets the fever.
276. He that sews or patches anything on Ids oivn body, shall always
take something in his mouth, or he becomes forgetful.
277. If a child in its first year smell at anything, it learns not to smell
afterwards.
278. Yonr blessed bread (liebe brot) shall not be left lying on its back.
279. To eat up clean what's on the table makes, fine iveatlitr the fiext day.
280. Let him that has the hiccough, put a bare knife in a can of beer,
and take a long draught in one breath.
281. If a sick or dying man has hen s feathers under him, he cannot die.
282. To appease the storm-ioind, shake a meal-sack clean, and say :
' There, wind, take that, To make pap for your brat ! '
283. If after washing you wipe your hands on the tablecloth, you'll get
warts.
284. When the bells ring thick, there is generally some one just going
to die ; if the cliurch-bell rings clear, it means a wedding.
285. When a bride is on her way to church, if it rains, she has been
crying ; if the sun shines, laughing.
286. If some one happens to come where a woman is churning, and
counts the hoops on the churn first up and then down, the butter will not
come.
287. It is not good to look over your fingers or the flat of your hand.
288. If you give a baby part of a red baked apple to eat the first time
instead of pap, it will have red cheeks.
SUPERSTITIONS. I. 1789
289. A baby does not thrive if you call it loiirmchen (mite) or jdcJcel.
290. If the cat looks at you while she trims herself, you'll get a dressing
or a wigging.
291. A cook that lets the dinner hum on to the pot, is betrothed or
promised.
.—292. A maiden who is fond of cats, will have a sweet-tempered husband.
293. If a woman with child walk over a grave, her child will die.
294. He that has a lawsuit, and sees liis opponent in court before the
opponent sees him, will win his cause.
295. When you are in court, pocket your hnife hare, and you'll win your
cause.
296. When any one, old or young, can get no sleep, put a ruhe-wisch
(wisp of rest) under his pillow, i.e. straw that breeding women lay under
their backs ; only you must get it away from them without saying a word.
297. If you pUy cattle that are being killed, they can't die.
298. Never lay bread so that the cut side looks away from the table.
299. If you hear a ghost, don't look round, or you'll have your neck
wrung.
300. Sow no vjheat on Maurice's day, or it will be blighted.
301. It is not good to look over your head.
302. If you loj) a tree on John's Beheading day, it is sure to wither.
303. If a maid who is kneading dough clutch at a lad's face, he'll never
get a heard.
304. If your first godchild be a bastard, you'll be lucky in marriage.
305. When you drink to any one, don't hand him the jug opew.
306. Whoever can blow-in a hloivu-out candle, is a chaste bachelor or
maiden.
307. He that makes a loheel over his gateway, has luck in his house.
308. If a woman in the six weeks fetches spring-water, the spring dries
up.
309. If you turn a plate over at a meal, the witches can share in it.
310. When a witch is being led to the stake, don't let her touch the
hare ground.
311. He that gets a blister on his tongue, is slandered that moment; let
him spit three times, and wish the slanderer all that's bad.
312. A patient that weeps and sheds tears, will not die that time.
313. When the heimen or crickets sing in a house, things go luckily.
314. He that sleeps long grows ivhite, and the longer the whiter.
315. If on their wedding day a bride or bridegroom have a hurt on
them, they'll carry it to the grave with them, it will never heal.
316. If the moon looks in at the chamber window, the maid breaks
many pots.
317. If anything gets in your eye, spit thrice over your left arm, and it
will come out.
318. When /orys fall in March, a great flood follows 100 days after.
319. He that walks over nail parings, will dislike the person they be-
longed to.
320. If a woman that suckles a hoy, once puts another's child, which
VOL. IV. L L
1790 APPENDIX.
is a girl, to her breast, the two children when grown up will come to shame
together.
3'21. He that walks with only 07ie shoe or stocking on, will have a
cold in his head.
322. "When the fire in the oven pops, there will be quarrelling in the
house.
323. Just as long as the raeat on the table keeps on fizzing or simmering,
will the cook be beaten by her husband.
324. He whose women run away, and whose horses stay, will be rich.
325. "When the candle goes out of itself, some one in the house will die.
326. He that smells at the flowers or lureaths at a funeral, will lose his
smell.
827. If you cut off a stalh of rosemary, and put it in a dead man's grave,
the whole plant withers as soon as the branch in the grave rots.
328. When you eat eggs, crush the shells (witches nestle in them), or
some one may get the fever.
829. He that has on him a molesMn purse with a hoopoo's head and
penny piece inside, is never without money (see 251).
330. "When the wind blows on a New-year's night, it is a sign of pesti-
lence.
331. If a man eating soup lays his spoon on the table, and it falls with
its inner side up, he has not had enough ; he must go on eating, till the
spoon turns its outer side up.
332. If you cut bread at table, and happen to cut one more slice than
there are people, there's a hungry guest on the road.
333. If you wear something sewed with thread spuji on Christmas eve,
no vermin will stick to you.
334. Never point with your fingers at the moo7i or stars in the sky, it
hurts the eyes of the angels (see 937).
335. Keep a cross-hill in the house, and the lightning will not strike.
336. In brewing, \aj a bunch of great stinging- nettles on the vat, and
the thunder will not spoil the beer.'
837. If a woman with child has gone beyond her time, and lets a horse
eat out of her apron, she has an easy labour.
338. "When a wedding pair join hands before the altar, the one whose
hand is coldest will die first.
339. He that sfeaZs anything at Christmas, New-year, and Twelfthday-
eve, without being caught, can steal safely for a year.
340. To cut the finger and toe nails on Friday is good for the toothache.
341. At Martinmas you can tell if the winter will be cold or not, by the
goose's breastbone looking white or brown (see H, ch. 121).
342. Let farmers baptize their maids or souse them with water, when
they bring the first grass in the year, and they will not sleep at grass-
cutting.
343. As a rule, when a tempest blows, some one has hung himself.
1 The thunder-nettle resists thunder, and is therefore put to young beer, to keep
it from turning. On Griin-d •nnerstag (Maundy Thursday) young nettles are
boiled and eaten with meat. Dav. Frank's Mecklenbg 1, 59.
SUPERSTITIONS. I. 1791
344. Hens hatched out of eggs that were laid on Mq,undy Thursday
change their colour every year.
3-i5. When a child is taken out of doors, don't keep the upper half of
the door closed, or it will stop growing.
346. li feathers picked tip on a bourn (between two fields) are put in
a bed, a child can't sleep in it; if it is a marriage-bed, the man and wife
will part.
34'7. If you sing while you brew, the beer turns out well.
348. Salute the returning stork, and you won't have the toothache.
349. When you go out in the morning, tread the threshold with your
right foot, and you'll have luck that day.
350. Wlien afoot-bath has been used, don't empty it till next day, or
you spill your luck away with it.
351. If you happen to find the felloe of an old wheel, and throw it into
the bai'n in the name of the H. Trinity, mice will not hurt your corn.
352. A silver ring made of begged penny-pieces, and worn on the finger,
is sovereign against all diseases.
353. Don't keep putting the bathing towel on and off the child, or it
will have no abiding place when old.
354. Before a wedding, the bridegroom shall broach the beer-cask, and
put the tap in his pocket, lest bad people should do him a mischief.
355. Hang your clothes in the sun on Good Friday, and neither moth-
nor woodionse can get in.
356. Suffer thirst on Good Friday, and no drink will hurt you for a
year (see 913).
367. In walking to your wedding, it is not good to look round.
358. On coming home from your wedding, make a black hen run in at
the door (or window) first, and any mischief to be feared will fall on the
hen.
359. In moving to another town or dwelling, if you lose bread on the
way, you forfeit your food ever after.
360. In walking into a room, it is not good to turn round in the doorway.
361. A woman that has a cold in her head, shall smell in her husband's
shoes.
362. After pulling a splinter out, chew it to pieces, lest it do more harm.
363. If another looks on while you strike a light, the tinder won't catch.
364. Ifatvoman with child jnmp over a pipe through which a bell is
being cast, it will lighten her labour.
365. A man can j^ray his enemy dead by repeating Psalm 109 every
night and morning for a year; but if he miss a day he must die himself.
366. If you steal hay the night before Christmas, and give the cattle
some, they thrive, and you are not caught in any future thefts.
367. Some houses or stables will not endure white cattle : they die off,
or get crushed.
368. If a corpse looks red in the face, one of the friends will soon follow.
369. If after a Christmas dinner you shake out the tablecloth over the
bare ground under the open sky, brosam-kraut (crumb-wort) will grow on
the spot.
1792 APPENDIX.
370. If you di'ink in the mines you must not say 'gliick zu,' but ' gliick
aw/,' lest the building tumble down.
371. In a dangerous place, if you have a donJ:ey with you, the devil
can do you no harm.
372. Put feathers in a bed when the moon's on the tvane, they'll very
soon creep out again.
373. If you twist a iciUow to tie up wood in a stable where hens, geese
or ducks are sitting, the chickens they hatch will have crooked necks.
374. If you have no money the first time you hear the cuckoo call, you'll
be short of it all that year.
375. A baby left unchristened long, gets fine large eyes.
376. If a maiden would have long hair, let her lay some of her hair in
the ground along with hop-shoots.
377. It is not good to beat a beast with the rod with which a child has
been chastised.
378. Every sivalloiv you have slain makes a month of steady rain.
379. A child's first fall does not hurt it.
380. He that walks between two old women in the morning, has no luck
that day (see 58).
381. When swalloivs build new nests on a house, there will be a death
in it that year.
382. When the cats eat their food np clean, corn will be dear ; if they
leave scraps lying, the price will fall, or remain as it is.
383. To get rid of the rose (St. Anthony's fii'e), have sparks dropt on it
from flint and steel by one of the same christian-uame.
384. In cutting grafts, let them not fall on the ground, or the fruits will
fall before their time.
385. A spur made out of a gibbet- chain without using fire, will tame a
hard-mouthed horse or one that has the staggers.
386. Hang in the dove-cot a rope that has strangled a man, and the doves
will stay.
387. He that has all-men' s-armour (wild garlic) on him can't be wounded.
888. It is not good to burn brooms up.
389. In a lying-in room lay a straw out of the woman's bed at every door,
and neither ghost nor Jiidel can get in.
390. A bride that means to have the mastery, shall dawdle, and let the
bridegroom get to church before her.
391. Or : after the wedding she shall hide her girdle in the threshold of
the house, so that he shall step over it.
392. She must eat of the caudle, or when she comes to suckle, her
breasts will have no milk.
393. On no account shall married people eat of the house-cock.
394. He that sells beer, shall lay his first earnings tinder the tap, till the
cask is emptied.
395. If you burn wheat-straw, the wheat in the field will turn sooty that
year.
396. Of a firsthorn calf let, no part be roasted, else the cow dries up.
397. Let no tears drop on the dead, else he cannot rest.
SUPERSTITIONS. I. 1793
398. When one is attired by another, she must not thank her, else the
finery will not fit her.
399. The fruit-trees must not see a distaff in the Twelves, or they'll bear
no fruit.
400. A maid who is leaving must make one more mess oi pottage, and
eat it.
401. He that mows grass shall whet his scythe every time he leaves off,
and not put it away or take it home unwhetted.
402. When girls are going to a dance, they shall put zehrwurzel-hraiit
in their shoes, and say .- ' Herb, I put thee in my shoe. All you young
fellows come round me, do ! '
403. AVhen the sun does not shine, all treasures buried in the earth are
open.
404. If your flax does not thrive, steal a little linseed, and mix it with
yours.
405. Put the first yarn a child spins on the millwheel of a watermill,
and she will become a firstrate spinner.
406. If clothes in the wash be left hanging out till sunset, he that puts
them on will bewitch everybody.
407. He that comes in during a meal shall eat with you, if only a morsel.
408. If a woman with child step over a rope by which a mare has been
tied, she will go two months over her time.
409. The first meat you give a child shall be roast lark.
410. If a pure maiden step over a woman in labour, and in doing so drop
her girdle on her, the woman shall have a quick recovery.
411. When the carpenter knocks the first nail in a new house, U fire
leap out of it, the house will be burnt down (see 500. 707).
412. When the flax-sower comes to the flax-field, let him three times sit
down on the bagfid of seed, and rise again : it will be good.
413. If sparlcs of fire spirt out of a candle when lighted, the man they fly
at will get money that day.
414. Beware of washing in water warmed with old waggonxvheels.
415. If a child is backward in speaking, take two loaves that have stuck
together in baking, and break them loose over Ids head.
416. Strike no man or beast with a peeled rod, lest they dry up.
417. Fich no fruit [bruise no malt ?] in the Twelves, or apples and pears
will spoil.
418. Do no thrashing in the Twelves, or all the corn loithin hearing of
the sound will spoil (see 916).
419. A shirt, sewed with thread spun in the Tioelves, is good for many
things.
420. He that walks into the ivinter corn on Holy Christmas-eve, hears
all that will happen in the village that year.
421. Let not the light go out on Christmas-eve, or one in the house will
die.
422. It is not good when a stool lies upside down, with its legs in the
air.
423. If a man puts on a woman's cap, the horses will kick him.
1794 APPENDIX.
424. In sweeping a room, don't sjprinhle it with hot water, or those in
the house will quarrel.
425. As the bride goes to church, throto the heys after her, and she'll be
economical.
426. On her return from church, meet her with cahe cut in slices; every
guest take a slice, and push it against the bride's body.
427. When the bridegroom fetches home the bride, let her on the way
throiv some flax av:ay, and her flax will thrive.
428. If an infant ride on a hlac'k foal it will cut its teeth quickly.
429. Move to a new house at new moon, and your provisions will in-
crease.
430. If you have sclavahen (black worms), steal a drag (hemm-schuh) and
put it on the oven, and they'll go away (see 607).
431. Put a stolen sand-clout (-wisch) in the hens' food, and they won't
hide their eggs.
432. At harvest, make the last sheaf up very big, and your next crop
will be so good that every sheaf can be as large.
433. When dogs fight at a wedding, the happy pair will come to blows.
434. Hit a man with the aher-riicJ: oi a distaff, and he'll get an aher-hein.
435. If the latch catch, and not the match, a guest will come next day.
436. After making thread, don't throw the thread-water where people
will pass ; one that walks over it will be subject to giddiness.
437. If you sneeze when you get up in the morning, lie down again for
another three hours, or your wife will be master for a week.
438. When you buy a new Tcnife, give the first morsel you cut with it
to a dog, and you will not lose the knife.
439. If a dying man cannot die, push the table out of its place, or turn a
shingle on the roof (see 721).
440. If you sit down on a water-jug, your stepmother will dislike you.
441. If you keep pigeons, do not talk of them at dinner-time, or they'll
escape, and settle somewhere else.
442. He that sets out before the table is cleared, will have a toilsome
journey.
443. When children are ' becried ' and cannot sleep, take some earth off
the common, and strew it over them.
444. To look through a bottomless pot gives one the headache.
445. In the bridechamber let the inschlit-light burn quite clean out.
446. On the three Christmas-eves save up all the cru.mbs : they are
good to give as physic to one who is disappointed.
447. If you are having a coat made, let no one else try it on, or it won't
fit you.
448. If two eat off one pilate, they will become enemies.
449. Light a match at both ends, you're putting brands in the witches'
hands.
450. When fire breaks out in a house, slide the baking oven out ; the
flame will take after it.
451. Let a woman that goes to be churched have neiv shoes on, or her
child will have a bad fall when it has learnt to run alone.
SUPERSTITIONS. I. 1795
452. A spoon-stealer keeps his mouth open in death.
453. If you happen to spit on yourself, you will hear some news.
454. When cows growl in the night, the Jildel is playing with them.
455. If women with child go to the hleacldncj, they get white children.
456. A bride at her wedding shall wear an old blue apron underneath.
457. Put your shoes wroyig-wise at the head of your bed, and the alp will
not press you that night.
458. If she that is confined stick rieecWes in the curtains, the babe will
have bad teeth.
459. If a woman with child tie a cord round her waist, her child will be
hanged.
460. If she that is confined handle dough, the child's hands will chap.
461. If glasses break at a wedding, the wedded pair will not be rich.
462. The first time cows are driven to pasture in spring, let them be
milked through aivreath of ground-ivy (guuder-man).
463. He that goes to church on Walburgis-day with a wreath of ground-
ivy on his head, can recognise all the witches.
464. Cows that have calved, the peasants in Thuringia lead over three-
fold iron.
465. If a woman with child follow a criminal going to execution, or
merely cross the path he has gone, her child will die the same death.
466. Mix the milk of two men's cows, and the cows of one will dry up.
467. Give no thanks for given milJc, or the cow dries up.
468. As often as the cock crows on Christmas-eve, the quarter of corn
that year will be as dear.
469. On Ash- Wednesday the devil hunts the little woodwife in the
wood.
470. He that deals in vinegar must lend none, even should the borrower
leave no more than a pin in pledge.
471. For headache, wash in water that rebounds of a mill-wheel (see
766).
472. A cock built into a wall brings a long spell of good weather.
473. If the Jildel has burnt a child, smear the oven's mouth with
bacon-rind.
474. If a child has the freisig (lockjaw ?), cover its head with an in-
herited fish-kettle, and force its mouth open with an inherited key.
475. Water cannot abide a corpse.
476. Throw devil's bit under the table, and the guests will quarrel and
fight.
477. To get a good crop, go out in silence on a certain day, fetch mould
from three inherited fields, and mix it with your seed.
b. From the Erzgebirge about Chemnitz.
(Journal von und fiir Deutschland 1787. 1, 186-7. 261-2).
478. At the first bidding of the banns the betrothed shall not be present.
479. On a barren wife throw a tablecloth that has served at a first
christening dinner.
1796 APPENDIX.
480. At a wedding or christening dinner let the butter- dishes have been
begun, or the bachelors there will get bashets (the sack) when they woo.
481. When the bride goes from her seat to the altar, let the bridesmaids
close up quickly, lest the seat grow cold, and the bride and bridegroom's
love cool also.
482. If there is a grave open during a wedding, all depends on whether
it is for a man, woman or child; in the first case the bride will be a
widow, in the second the bridegroom a widower, in the last their children
will die soon.
483. If a girl meets a wedding pair, their first child will be a daughter;
if a boy, a son; if a boy and girl together, there will be twins.
484. Put a key beside the baby, and it cannot be changed.
485. Of a wedding pair, whichever gets oiot of bed first will die first,
486. The godmothers help in making the bridal bed, the straws are
put in one by one, and care is taken that no stranger come into the bride-
chamber. The bed must not be beaten, but softly stroked, else the wife
will get beatings.
487. If a pilloio fall off the bridal bed, the one that lay on it will die
first.
488. On the wedding day, man and wife must wash crosswise, then they
can't be becried (bewitched).
489. Of the wedding bread and roll, some shall be saved, that man and
wife may not want. Such bread does not get mouldy, and a piece of it
put in their pottage is good for pregnant women who have no appetite.
490. At the prayer for the sick, if there is perfect silence, the sick man
dies; if any one coughs or makes a noise, he gets well.
491. If a sick man, after receiving the sacrament, ask for food, he will
die ; if for drink, he will recover.
492. For increasing goitre or warts, fix your eyes on the ivaxing moon,
and say three times : ' May what I see increase, may what I suffer cease,'
(see 245).
493. Dogs howling foretell a fire or a death.
494. New servants must not go to church the first Sunday, or they'll
never get used to the place.
495. Whatever dishes the sponsor does not eat of at the christening-
feast, the child will get a dislike for.
496. Crows cawing round the house mean a corpse, if only of a beast.
497. If the church clock strike while the death-bell tolls, there will die
in the parish a man, a youth, or a child, according as it is the great, the
middle, or the small bell.
498. No bride shall move in when the moon's on the loane (see 238) ; but
wealth she will win, who comes riding through rain (198).
499. When you move into a new house, throw something alive in first,
a cat or dog : for the first to enter a house is the first to die.
500. When carpenters are felling timber for a new building, if S23arks
fly out at the first stroke, the building will burn down (see 411).
501. Before you go into the sitting-room of your new house, peep into
the copper, to get used to the place. The same rule for new servants
SUPERSTITIONS. I. 1797
(see 95); beside which, they have to creep between the legs of their
masters.
502. Journeymen, the first time they travel, must not looh ro^mcl, or
they'll be homesick, and can't stay anywhere.
503. Let no strangers into the stable at milking time.
504. After candles are lighted, don't empty a ivashJiand basin in the
street, or the family will fall out the next day.
505. When children shed their first teeth, let the father swalloio the
daughter's teeth, and the mother the son's ; the children will never have
toothache then.
c. From the Sacdfdd country.
(Journ. V. u. f. D. 1790. pp. 26—29; conf. Sachs. Provinz. bl. 5, 499-512).
506. On Christmas-eve the girls sit up from 11 to 12. To find out if
they shall get married the next year, they stri}) themselves naked, slick
their heads into the copper, and watch the ivater hissing.
507. If that does not answer, they take a broom and sweep the room
backwards, and see the future lover sitting in a corner : if they hear the
crack of a whip, he is a waggoner, if the sound of a pipe, a sliepherd.
508. Some rush out of doors 7iaZ;ed, and call the lover; others go to a
cross-road, and call out his name.
509. A looman loho is confined must never be left alone ; the devil has
more hold upon her then.
510. She dare not sleep unless some one watches by the child, for a
changeling is often put in the cradle. Let the husband's trowsers be
thrown over it.
511. The village children dread the minister. The unruliest is hushed
by the threat : ' Sit still, or parson '11 come and put you in the pitch-pot.'
512. If a girl has not cleared her distaff the last day of the year, it is
defiled by Bergda : this Bergda is a shaggy monster.
513. A bride preserves her bridal wreath and a piece of ivedding bread;
so long as she keeps that hardened lump, she never wants bread. When
man and wife are weary of life, they eat it soaked in fottage.
514. After the wedding, one of the bridesmaids hurries home first, gets
beer or brandy, and ofiiers a glass to the bridegroom, who empties it and
tosses it behind his back : if the glass breaks, it is good ; if not, not.
515. If one is taken ill suddenly without cause, a sage old xvoman goes,
tvitliout greeting any one, draws water from a spring, and drops three coals
into it ; if they sink, he is ' becried ' ; she then draws nigh, and sprinkles
him three times with the water, onuttering : ' Art thou a wife, let it light on
thy life ! art thou a maid, may it fall on thy head ! art thou a servant, thou
art served as thou hast luell deserved! ' (See 865.)
516. When cattle are first driven out in spring, axes, saivs and other
iron tools are laid outside the stable-door, to keep them from being be-
witched,
517. On the great festivals, women do not work after church, or they
would be lamed and struck by lightning (the clouds ivoidd come after them).
1798 APPENDIX,
518. In setting cabbages, women say : ' Stalks (? dursche) like my leg,
beads like my head, leaves like my apron, such be my cabbages ! '
619. Flax is thus adjured: ' Flax, don't flower till you're up to my knee,
etc' On St John's night the girls. cZance round the flax, they strip them-
selves naked, and wallow in it.
520. When the dragon is taking eggs, butter, cheese and lard to his
worshippers, call out the Saviour's name several times, and he'll drop
them all.
621. If the bride is coming to her husband's homestead, and the shepherd
drives his sheep in her way, let her give him a fee, and she'll have luck.
522. If a ivhirhvind falls on the aftermath, 'tis the Evil One wishing to
convey it to those who serve him. Cry out, and call him foul names.
523. The hare with his front-teeth often cuts a path across whole corn-
fields. They call it pUsen-sehneiden, and think the devil cuts the corn and
carries it to his good friends.
524. Old women often cut out a turf a foot long, on which their enemy
has trodden just before, and hang it up in the chimney : the enemy then
wastes away (see 656).
525. On the last day of the year, many eat dumplings (strotzel) and
herrings, else Perchte would cut their belly open, take out what they have
eaten, and sew up the gash with a ploughshare for needle, and a rohm-chain
for thread.
526. The fire is kept in all night before Christmas day.
527. He that goes to the beer on Neioyear's day, grows young and ruddy.
528. A dream in Newyears night comes true.
529. If the butter won't come, put a. fire-steel or Tcnife under the churn.
530. When your hands are soiled with setting cabbages, wash them in a
large tub, and the cabbage will have large heads.
531. In setting cabbages a girl can find out if she'll ever get the man she
loves. She nips a piece off the root of one seedling, splits the remaining
part, and puts the root of another through it ; the two plants are then set
close to a stone, and squeezed together tight. If they stick, the marriage
will come about.
532. If you force a man to sell you something cheap, it won't last you long,
533. In sowing flax, throiv the cloth that held the seed high up in the air :
the flax will grow the higher.
d. From Worms and its neighbourhood.
(Journ. V. u. f. D. 1790. pp. 142-3-4.)
534. A crackling fire betokens strife.
535. So does s^nlt salt.
636. So do yellow spots on your finger : if they are too large to be covered
vjith a finger, the strife will be serious.
537. If the left car sings, evil is spoken of you, if the right ear, good.
538. Let no fire, salt or bread be given out of a house where a woman
lies in.
SUPERSTITIONS. I. 1799
639. He that has on hiin a harrow-nail (-tooth ?) found on the highway,
can recognise all witches (see 636),
640. lied milk of a bewitched cow shall be wliipt ivith switches while
boiling : the pain makes the witch reveal herself and heal the cow.
641. He that goes out unleashed is easily bewitched.
bi2. Ringing consecrated hells on Walburgis-night hinders the witches
that dance with the devil on cross-roads from hurting any one.
543. If a coffin rings hollow in nailing down, one more in the house
will die.
544. He that is in great trouble shall touch the great toe of a dead man.
545. The dead shall be laid with their face to the east, lest they be
scared by the iviiiseln (?) that swarm from the west.
546. Combs, knives, cloths, used about a dead man, shall be laid in the
coffin, and be buried with hira.
547. If a pregnant woman lift a child from the font, either that child or
her own will die.
648. If a loaf be laid on its brown side, witches can walk in.
649. If a yellow-footed hen flies over a jaundiced man, he can't be cured.
550. To sow a strife 'twixt man and wife, fress a padlock home, while
parson makes them one,
551. M & garment ov linen come before a dead man's mouth, one of the
family will die.
552. When there's death in a house, knock at the ivine-casks, or the
wine spoils.
553. 1? thirteen eat at a table, one is sure to die.
554. Into a lohirlwind fling a knife with crosses on it, and you know the
witches who made it.
555. If a mole burrow in the house (see 601), and the cricket chirp, some
one will die ; also if the hen crow, or the screech-oiol shriek.
556. If one steals in rainy weather, cut out his footprint and hang it in
the chimney : the thief will waste away with the footprint (see 524).
557. Combed-out hair, if thrown on the highway, lays you open to witch-
craft (see 676).
e. From Gernsbach in the Spire Country.
(Journ. V. u. f. D. 1787, 1, 454-5-6.)
558. Bride and bridegroom, on your way to church avoid the house-eaves,
and do not look round.
559. Stand close together before the altar, lest witches creep in between
you,
560. During the wedding whichever of you has your hand above the
other's, shall have the mastery.
561. Let a woman with child, when she has a wash, turn the tubs tipside
down as soon as done with, and she'll have an easy confinement.
562. If sponsors on the christening day put clean shirts and shifts on, no
witch can get at the child.
1800 APPENDIX.
563. Tf at night there's a knock at the door of the lying-in room, never
open till you've asked three times who it is, and been answered three times ;
no witch can answer tliree times.
564. In swaddling the babe, wrap a little tread and salt in.
665. In the bed or cradle hide a sword or Icnife with its point sticking
out: if the unholde tries to get over mother or child, she'll fall upon it.
566. If at the wash a woman borrows lye and thanhs you for it, she's a
witch.
667. A woman that plumiys butter on a Wednesday, is a witch.
568. If you go out and are greeted with ' good morning,' never answer
' tlianh you,' but only 'good morning'; then, if one of the greeters be a
witch, she cannot hurt.
669. If your hens, ducks, pigs etc., die fast, light ^fire in the oven, and
throw one of each kind in : the witch will perish with them (see 645).
570. When a witch walks into your house, give her a piece of bread with
three grains of salt sprinkled on it, and she can't hurt anything. '
571. If the cloth is laid wrong side up, people can never eat their fill.
672. If you leave it on the table all night, the angels won't protect yon.
673. Smear a goitre with the wick out of a lamp that has burnt in a
dying man's room, and it will heal.
674. If you make a promise to a child, and do not uphold it, it will have
a bad fall.
575. If a woman set her hen to hatch with her garters dangling, her
hair streaming and her toorst frock on, she'll have chickens with knobs on
their heads and feathery feet (see 19).
576. If any one dies in the house, shift the beehives, shake the vinegar
and wine; or bees, wine and vinegar will go bad (see 664, 698, 898).
577. When you buy poultry, lead them three times round the table's foot,
cat a chip off each corner of the table to put in their food, and they will
stay (see 615).
578. The first time a pig is driven to pasture, make it jump over a piece
of your apron, and it will readily come home (see 615).
579. If a girl on St Andrew's night melt some lead in a spoon, and pour
it through a key that has a cross in its wards, into toater that was drawn
between 11 and 12, it will take the shape of her future husband's tools of
trade.
580. To measure a child for clothes in its first year, spoils its figure.
581. A mouse's head bitten off with teeth, or cut off with gold, and bung
about a child, helps it to teethe.
682. The same if you give a child an egg the first time it comes into a
house ; though some say it makes them talkative.
/. From Pforzheim.
(Journ. V. u. f. D. 1787. 2, 341—345.)
583. A seven year old cock lays a small egg, which must be thrown over
the roof, or lightning will strike the house ; if hatched, it yields a basilisk.
684. If you've a cold, drink a glass of water through a three-pronged fork.
SUPEKSTITIONS. I. 1801
585. He that eats a raiv egg fasting on Christmas morning, can carry
heavy weights.
586. Eat lentils on Good Friday, and you'll not be out of money for a
year.
587. If the storh does not finish hatching an egg, one of the highest in
the land will die.
588. White spirits such as have buried money when alive, must hover
between heaven and earth.
589. At an eclipse of the sun, cover the wells, or the water becomes
poisonous.
590. If you leave a glass of wine standing between eleven and twelve on
Newyeai-'s night, and it runs over, the vintage will be good that year.
591. In going out, put your right foot out of the door first.
592. Lizards were once maidens.
593. A child cannot die peacefully on fowls' feathers.
594. It is unlucky to ynhe oxen on Innocents' day.
595. If you cross a bridge or see a shooting star, say the Lord's prayer.
396. If you lay a knife down edge upwards, you cut the face of God or
those of the angels.
597. If you carry a rake teeth upwards, or point up with your finger, it
will prick God's eyes out : it also destroys the rainbow.
598. Where the rainbow touches the earth, there is a golden dish.
599. The gravedigger's spade clatters when a grave is bespoke.
600. Crickets, dogs and wayhirds foretell a death by their cry.
601. If a mole burrows under the room, the grandmother dies (see 555).
602. If the palace-clock is out of order, one of the reigning family dies.
603. If clocks strike while bells ring for prayers, some one dies.
604. He that daivdles makes the devil's bed (see 659).
605. Whoever commits a crime that is not found out in his lifetime,
ivalks after death with his head under his arm.
606. He that buries money must walk after death, until it is found.
G07. If you don't pray, the schwaben (black worms) steal flour out of your
bin,
608. Schwaben are got rid of by being put in a box arid given to a dead
man.
609. Swallow's nests and crickets bring a blessing to the house.
610. Don't beat down the joiner's charge for the coffi,n, if the dead are to
rest.
611. Cry to the fiei-y man : ' Steuble, Steuble, hie thee. Be the sooner by
me!' then Will wV the wisp will come, and you must take him on your
back. If you pray, he approaches ; if you curse, he flees.
612. If you find a treasure, don't cover it with any clothing worn next the
skin, or you're a dead man ; but with a handkerchief, a crust of bread.
The treasure appears once in seven years.
613. Wednesday and Friday are accursed witch-days. Pigs first driven
to pasture on a Wednesday, don't come home ; a child begins school on
Wednesday, and learns nothing. On Wednesday nobody gets married, no
maid goes to a new place.
1802 APPENDIX.
614. Every one has his star. Stars are eyes oftnen [ON.].
615. The first time pigs cross the threshold, make them jump over the
loife's (farter, the mail's girdle, or the maid's apron, and they'll come home
regularly (see 578).
616. When a fowl is bought, chase it three times round the table, give
it ivood off three corners of the table with its food, and it will stay (see
577).
617. If you lose a fowl, tie a farthing in the corner of a tablecloth
upstairs-', and let the corner hang out of window: the fowl will come
back.
618. If you creep under a carriage-pole, or let any one step over you,
you'll stop growing (see 45).
619. Creep between a covi's forelegs, and she'll never lose a horn.
620. Figs bathed in water in which a swine has been scalded, grow
famously.
621. He that stares at a tree on which a female sits, is struck blind.
622. To make a nut-tree bear, let a pregnant woman pick the first nuts.
623. If you've the gout, go into the fields at prayer-bell time on a
Friday.
624. Rain-water makes children talk soon.
625. If you laugh till your eyes run over, there will be quarrels.
626. If you are in league with the devil, and want to cheat him, don't
wash or comb for seven years ,- or else ask him to make a Utile tree grow,
which he can't, and so you are rid of him.
627. The thorn-twister (a bird) Carries thorns to Our Lord's crown.
628. The sivallow mourns for Our Lord.
629. If you pull down a redbreast's nest, your cow will give red milh, or
lightning will strike your house.
630. When a tooth is pulled out, nail it into a young tree, and draw
the bark over it; if the tree is cut down, the toothache will return.
Take a sliver out of a ivilloiv, and pick your bad tooth till it' bleeds,
put the sliver back in its place, with the bark over it, and your toothache
will go.
631. When a tooth falls out, put it in a mousehole, and say: 'Give me,
mouse, a tooth of bone. You may have this wooden one.' [Raaf 130].
632. If a woman dies in childbed, give her scissors and needlecase (yarn,
thread, needle and thimble), or she'll come and fetch them,
633. When a child is dead, it visits the person it was fondest of.
634. One born on a Sunday can see spirits, and has to carry them pick-a-
back.
635. Nail up three pigeon's feathers of the left wing inside the cot, swing
the pigeons you let in three times round the leg, and don't let their first
flight be on a Friday.
636. Have about you a harrow tooth found on a Sunday, and you'll
see the witches at church with tubs on their heads ; only get out before the
P.N. is rung, or they'll tear you to pieces (see 539. 685. 783).
637. A child in the cradle, who does not looh at you, is mvitcJi.
638. Take a crossed knife with you at night, and a witch can't get near
SUPERSTITIONS. I. 1803
you ; if she comes, throio the knife at her, and she'll stand there till day-
light.
639. If the eldest child in the house ties up the calf, witches can't get
at it.
640. If a goat in the stable is hlach all over, the witch can't get in ; noi* if
the cow has white feet and a ivliite stripe on her back.
641. Any beast with a hlaclc throat you've no hold upon.
642. If you are afraid of a witcli at niglit, turn your hft shoe round.
643. If you meet a doubtful-looking cat, hold your thumb towards her.
644 A drud's foot (pentagram) on the door keeps witches away.
645. If a thing is bewitched, and you hum it, the witch is sure to come,
wanting to ioivoio something: give it, and she is free; deny it, and she
too must burn (see 569. 692).
646. If your cattle are bewitched, go into the stable at midnight, and
you'll find a stalk of straw lying on their backs : put it in a sack, call your
neighbours iu, and thrash the sack; it will swell up, and the witch will
scream (see 692).
647. Witches pick up money at the cross-ways, where the devil scatters
it.
648. They can make rain, thunder and a wind, which sweeps up the cloth
on the bleaching ground, the hay in the meadow.
619. They anoint a stick with the words : 'Away we go, not too high
and not too low ! '
650. When a witch has gone up (in ecstasis), turn her body upside down,
and she can't come in again.
651. Under bewitched boater, that will not boil, put wood of three kinds.
652. If a child is ' becried,' let its father fetch three stalks of straw fi-om
different dung-heaps unbecried, and lay them under its pillow.
g. From Wilrtemberg.
(Journ. V. u. f. D. 1783. 2, 183-4).
653. Give no 'milk out of the house without mixing a drop of water with
it.
654. On the day a woman is delivered, or a horse gelded, lend nothing out
of the house, lest horse or woman be bewitched.
655. If in bed you turn your feet towards the tvindoiv, you get the con-
sumption.
656. A shirt spun by a girl of from 5 to 7 makes you magic-proof.
657. When a spectre leads you astray, change shoes at once, put your hat
on another way, and you'll get into the right road again.
658. If you talk of witches on a Wednesday or Friday night, they hear it,
and avenge themselves.
659. Who runs not as he might, runs into the devil's arms (see 604).
660. Children dying unhaptized join the Pui-ious Host.
661. If a bride at the altar kneels on the bridegroom's cloak, she gets
the upi^er hand. And if she gets into bed first, and makes him hand her
a glass of water, she is sure to be master.
1804 APPENDIX.
662. Of a wedded pair, the one tliat fir^t rises from the altar will die
first.
663. If at the altar they stand so far apart that you can see between them,
they'll pull two ways.
66i. When a sick man is dying, open the windows, and stop up all in
the house that is hollow, or turn it over, so that the soul may have free
exit. Also shift the vinegar, the hirdcage, the cattle, the beehives (see 576.
698).
665. See that the dead on the bier have no corner of the shroud in their
mouth.
666. Fold your thumb in, and dogs cannot bite you.
667. Set the churn on a 'handzwehl,' and put a comb under it, and
you'll have plenty of rich butter.
668. The first time you hear the cuckoo call in spring, shake your money
unbecried, and you'll never run short.
669. The boundary where a suicide is buried, will be struck'by lightning
three years running.
670. The farmer that goes into another's stable for the first time with-
out saying ' Luck in here ! ' is a witch-master.
671. Step into a court of justice right foot foremost, and you'll win.
h. From Swabia.
(Journ. V. u. f. D. 1790. 1, 441.)
672. Let a woman in childbed take her first medicine out of her hus-
band's spoon,
673. In the pains of labour, let her put on her Misband's slippers.
674. Put water under her bed without her knowing it.
675. A child under three, pushed in through a peep-window, stops
growing.
676. Hair that is cut off shall be burnt, or thrown into running water.
If a bird carry it away, the person's hair will fall off (see 557).
677. If a child learning to talk says 'father' first, the next child will be
a boy; if ' mother,' a girl.
678. If a man drink out of a cracked glass, his wife will have nothing
but girls.
679. When you've bought a cat, bring it in with its head facing the street
and not the house; else it will not stay.
i. From the A7isbach country.
(Journ. v. u. f. D. 1786. 1, 180-1.)
680. She that spins on Saturday evening will walk after she is dead.
681. If a dead man's linen be not washed soon, he cannot rest.
682. He that eats millet-pap at Shrovetide is never out of money.
683. Spin at Shrovetide, and the flax will fail. The wheels must all be
packed away.
SUPERSTITIONS. I. 1805
684. If the farmer is tying strawhands at Shrovetide, and uses but one
to a sheaf in a whole stack of corn, no mouse can hurt.
685. Have about you three grains found whole in a liaked loaf, and on
Walburgis-day you'll see the ivifches and night-hags at churcli with milk-
pails on their heads (see 636. 783).
686. In the Twelve-nights neither master nor man may bring fresh-
blackened shoes into the stable ; else the cattle get bewitched..
687. He that cooks or eats peas at that time, gets vermin or leprosy.
688. If a pregnant woman pass through the clolhes-lines or anything
tangled, lier child will tangle itself as many times as she has passed
through lines.
689. If a child has convulsions, lay a horseshoe under its pillow.
690. A sick child gets better, if its godfather carries it three times tip
and down the room.
691. If a mare foals at the wrong time, she must have stept over a
plough-fork. If you knock that to pieces, she can give birth.
692. When bewitched with vermin, wrap three in a paper, and hammer
on it. The witch feels every blow, and cornea in to borrow something: if
you refuse, she can't get free, and will sink under the blows (see 645-6).
693. Never burn a hroom, and you are safe from Antony's fire.
694. When the Christmas-tree is lighted, notice the people's shadows on
the wall : those that will die within a year appear without heads.
695. Draw the first three corn-hlossoms you see through your mouth, and
eat them : you'll be free from fever for a year (see 784).
696. He that passes palni-hrushes (catkins) over his face, will have no
freckles.
697. Nor he that washes his face during the passing-bell on Good Friday.
698. When a man dies, his bird-cages, flotuer-pots and beehives must be
differently placed; and you must knock three times on his iviiie-casks
(see 562. 576. 664).
699. It furthers the dead man's rest, if every one that stands round the
grave throws tJiree clods in.
700. The comb and knife that have combed and shaved a dead man, shall
be put in his coffin ; or the hair of those who use them will fall off
(see 546).
701. If you leave any of the bread set before you, you must at any rate
sto7v it away, or you'll have the toothache.
702. If you hand bread to a pregnant woman on the point of a knife or
fork, her child's eyes will be pricked out.
703. If you sew or even thread a needle on Ascension day, your house
will be struck with lightning (see 772).
704. lAghtning strikes where a redstart builds ; but a sivalloio's nest
brings luck (see 629).
705. If children bring home the female of a stagbeetle, get it out of the
■way directly, or lightning will strike the house.
706. On Good Friday and Saturday one dare not work the ground, for
fear of disquieting the Saviour in the sepulchre.
707. If the last nail the carpenter knocks in a new house give fire, it
VOL. TV. M 51
1806 APPENDIX.
will burn down (see 411. 500); and if tlie glass he throws from the gahle
after saying his saw break, the builder will die; if not, he will live long.
708. He that comes into court, wearing a shirt of which the j-arn was
spun by a girl of five, will obtain justice in every suit.
709. They put turf or a little hoard under a dead man's chin, that he
may not catch the shroud between his teeth, and draw his relations
after him.
710. A girl can be cured of St Antony's fire by a pure young man
stril-ing fire on it several times.
711. Who steps not barefoot on the floor on Easterday, is safe from
fever.
712. If the first thing you eat on Good Friday be an egg that was laid
on Maundy Thursday, you'll catch no bodily harm that year.
713. Three crumbs of bread, three grains of salt, three coals, if worn on
the person, are a safeguard against sorcery.
714. If a woman getting up from childbed lace a crust of bread on her,
and make her child a zuller or schlotzer of it, the child will not have
toothache.
715. If on the wedding day the bi'idegroom buckle the bride's left shoe,
she'll have the mastery. ^
716. If he tie her garters for her, she'll have easy labours,
717. Whichever of them goes to sleep first, will die first.
718. If yon eat the first three sloe-hlossoms you see, you'll not have the
heartburn all tbat year.
719. To get rid of freckles, take the first goslings without noise, pass
them over your face, and make them run backwards.
720. Turn the loaf over in the drawer, and the drude can't get out of
the room.
721 . If a man can't die, take up three tiles in the roof (see 439).
722. If a child has the gefrais, put a swallow's nest under his pillow.
723. He that lies on inherited beds, cannot die.
Jc. From Austria above Ens.
(Journ. v. u. f. D. 1787. 1, 469—472.)
724. If a pregnant woman dip her hand in dirty water, her children will
have coarse hands.
725. If she diist anything with her apron, they will be boisterous.
726. If she wear a nosegay, they'll have fetid breath, and no sense of
smell.
727. If she long for fish, her child will be born too soon, or will die soon.
728. If she steal but a trifle, the child will have a strong bent that way.
729. If she mount over a waggon-pole, it will come to the gallows; if she
dream of dead fish, it will die.
730. If women come in while she is in labour, they shall quickly take
their aprons off, and tie tliem round ber, or they'll be barren themselves.
731. In fumigating, throw in some sprigs from the broom that sweeps
the room.
SUPERSTITIONS. I. 1807
732. When the child is born, she shall take tliree hifes of an onion, be
lifted and set doivn three times in the stool, draw her thumhs in, and blow
three times into each fist.
733. In the six weeks she must not spin, because the B. Virgin did not ;
else the yarn will he made into a rope for the child.
734. If the child, when born, be wrapt in /«{?-, it will have cmiy hair.
735. Put three pennies in its first bath, it will always have money; a
pen, it will learn fast; a rosary, it will grow up pious; an egg, it will have
a clear voice. But the three pennies and the egg must be given to the
first beggar.
736. The first cow that calves, milk her into a brand-new pot, put three
pennies in, and give them with the milk and pot to the first beggar.
737. The smaller the jur/ in which water is drawn for a little girl's bath,
the smaller will her breasts be.
738. Empty the bath under a green tree, and the children will keep fresh.
739. Three days after birth, the godfather shall hiiy the child's crying
from it (drop a coin in the swathings), that it may have peace.
740. If the child still cries, put three Tceys to bed in its cradle.
741. If the child can't or won't eat, give a little feast to the foiols of the
air or the blacJc dog.
742. If the baby sleep on through a thunder storm, the lightning will not
strike.
743. The tablecloth whereon ye have eaten, fumigate with fallen crumbs,
and wrap the child therein.
744. Everv time the mother leaves the room, let her spread some gar-
ment of the father's over the child, and it cannot be changed.
745. If the churching be on Wednesday or Friday, the child will come
to the gallows.
746. Before soincr out to be churched, let the mother stride over the
broom.
747. If a male be the first to take a light from the /ape;- used in church-
ing, the next child will be a boy ; if a female, a girl.
748. On her way home, let the mother buy bread, and lay it in the
cradle, and the child will have bread as long as it lives.
749. Before suckling the child, let her wipe her breasts three times.
750. The first time the child is carried out, let a garment be put upon it
on the side aforesaid (inside out).
751. As soon as you see the child's first tooth, box his ear, and he'll cut
the rest easily.
I. From Osterode in the Harz.
(Journ. V. u. f. D. 1788. 2, 425—431.)
752. The first time you drive out to pasture in spring, put an axe and
3b fire-steel virnpt in a blue apron just inside the stable threshold and let
the cows step over it.
753. In feeding them the evening before, sprinkle three pinches of salt
1808 APPENDIX.
between their horns, and walk backioards out of the stable; then evil eyes
will not affect them.
754. If the girl wash the cow uiiv:ashed, the milk will not cream.
75-5. For the cow not to go more than once with the bull, a blind dog
must be buned alive just inside the stable door.
756. When you drive the cow past a witch's house, spit three times.
757. Cattle born or weaned in a waning moon are no good for breeding.
758. If swallows' nests on a house are pulled down, the cows give
blood.
759. If a witch come to the churning, and can count the hoops on the
churn, the butter will not come.
760. Three grains of salt in a milk pot will keep witches off tbe milk.
761. To make hens lay, feed them at noon on Xewyear's day with all
manner of fruit mixed.
76i Set the hen to hatch just as the pigs are coming in; in carrying her,
keep pace with the pigs, and the eggs will hatch pretty near together.
763. Whichever loses the tvedding ring first, will die first.
764. Let a wedding be a.t full-moon, or the marriage is not blest.
765. The first 'warm-bier ' for an accouchee no one may taste, but only
try loith the fingers, or she'll have the gripes.
766. To cure ansprang (a kind of rash) on a child, get a piece of wood
out of a W!7?;<;/iee?, set it alight, and smoke the swathings with it; wash
the child with water that hounds off the miUwheel (see 471) ; what is left
of the wood shall be thrown into running water.
767. Wean no child when trees are in blossom, or it will be gray-headed.
768. While the babe is unbaptized, no stranger shall come in ; he might
not be dicht (=geheuer), then the mother's milk would go.
769. If a baby has the hinder-scheuerchen (shudder ?), let the * goth '
if it is a boy, or the godmother if it is a girl, tear its shirt down the breast.
770. When a baby is weaning, give it three times a roll to eat, a penny
to lose, and a key.
771. On Monday lend nothing, pay for all you bay, fasten no stocking
on the left.
772. A stroke of lightning ^vill find its xvay to wliate'er you work at on
Ascension day (703).
773. On Matthias-day throw a shoe over your head : if it then points
out-of-doors, you will either move or die that year.
774. On Matthias-day set as many leuchter pennies as there are people
in the house, afloat on a pailful of loater : he whose penny sinks will die
that year.
775. Water drawn downstream and in silence, before sunrise on Easter
Sunday, does not spoil, and is good for anything.
776. Bathing the same day and hour is good for scurf and other com-
plaints.
777. If a new maidservant, the moment she is in the house, see that
the fire is in, and stir it \ip, she'll stay long in the place.
778. In building a house, the master of it shall deal the first stroke of
the axe : \i sparks fly out, the house will be burnt down.
SUPERSTITIONS. I. 1809
779. If a bed be so placed that the sleeper's feet point out-of-doors, he'll
die.
780. Bewitched money grows less every time you count it: strew salt
and dill amongst ic, put a crossed twopeuny-piece to it, and it will keep
right.
781. A Jiatcliing-dollar makes your money grow, and if spent always
comes back.
782. A woman that is confined must not look out of window : else every
vehicle that passes takes a luck away.
783. He that carefully carries about him an egg laid on Maundy Thurs-
day, can see all ivitches with ttibs on their heads (see 636. 685).
784. The first corn-blossom you see, draw ic three times through your
mouth, saying " God save me from fever and jaundice," and you are safe
from them (see 695).
785. Three hnots lied in a string, and laid in a coffin, send warts away.
786. If a woman have seven sons one after another, the seventh can heal
all manner of hurts with a strohe of his hand.
m. From Bielefeld.
(Journ. V. u. f. D. 1790. 2, 389-390. 462-3.)
787. If an old woman with running eyes comes in, and talks to and
fondles a child, she bewitches it ; the same if she handles and admires
your cattle.
788. If you walk down the street with one foot shod and the other hare,
all the cattle coming that way will fall sick.
789. If an oiol alights on the house hooting, and then flies over it, some
one dies.
790. Wit'Tce-ioeiber tell you who the thief is, and mark him on the body.
791. Old women met first in the morning mean misfortune, young people
luck.
792. At 11-12 on Christmas night water becomes wine and the cattle
stand up ; but whoever pries into it, is struck blind or deaf, or is marked
for death.
793. Healing spells must be taught in secret, without witnesses, and
only by men to women, or by women to men.
794. The rose (Antony's fire) is appeased by the spell: ' hillig ding
wike (holy thing depart), wike un verslike; breune uich, un stik nich ! '
n. Miscellaneous.
795. If a woman tear her wedding shoes, she'll be beaten by her husband.
796. If you've eaten peas or beans, sow none the same week: they will
fail.
797. If she that is confined go without new shoes, her child will have a
dangerous fall when it learns to walk.
798. For belly-ache wash in brook- water while the death-bell tolls.
1810 APPENDIX.
799. When you're bouglit a knife, give the first morsel it cubs to the dog,
and you'll never lose the knife.
800. Eggs put under the hen on a Friday will not thrive ; what chicks
creep out, the bird eats up.
801. He that turns his back to the moon at play, will lose.
802. If your right ear sings, they are speaking truth of you, if your left,
a lie; bite the top button of your shirt, and the liar gets a blister on his
tongue.
803. If a maid eat boiled milk or broth out of the fan, it will soon rain,
and she'll get a husband as sour as sauerkraut.
804. Heihvag is water drawn while the clock strikes 12 on Christmas
night : it is good for pains in the navel.
805. Wayhread worn under the feet keeps one from getting tired.
806. Have a xoolf's heart about you, and the wolf won't eat you up.
807. He that finds tlie ivhite snake's crown, will light upon treasure.
808. He that looks tJirough a coffin-hoard, can see the witches,.
809. To win a maiden's favour, write your own name and hers on virgin
parchment, wi'ap it in virgin wax, and wear it about you.
810. He that is born on a Monday, three hours after sunrise, about the
sumyner equinox, can converse with spirits.
811. It is good for the jlechte (scrofula) to sing in the morning, before
speaking to any one : deflock-asch un Ae Jlechte, de flogen wol over dat wilde
meer ; de flock-asch kam wedder (back), de fle elite nimmermer.
812. A drut's foot (pentagram) must be painted on the cradle, or the
schlenz will come and suck the babies dry.
813. At Easter the sun dances before setting, leaps thrice for joy : the
people go out in crowds to see it (Rolleuhagen's Ind. reise, Altstet. 1614,
p. 153).
814. If you eat pidse (peas, beans) in the Twelves, you fall sick ; if you
eat meat, the best head of cattle in the stall will die.
815. A death's head buried in the stable makes the horses thrive,
816. When sheep are bought and driven home, draw three crosses on the
open door with a grey field-stone (landmark?), so that they can see.
817. If a woman that is more than half through her pregnancy, stand
still before a cxiphoard, the child will be voracious (see 41). To cure it, let
her put the child in the cupboard itself, or in a corner, and, cry as it may,
make it sit there till she has done nine sorts of work.
818. If a child will not learn to walk, make it creep silently, three Friday
mornings, through a raspberry hush grown into the ground at both ends.
819. When the plough is home, lift it oti' the dray, or the devil sleeps
binder it.
820. The milk will turn, if you carry a pailful over a ivaggon-pole, or a
2ng smell at the pail. In that case, let a stallion drink out of the pail, and
no harm is done (conf. K 92, Swed.).
821. What's begun on a Monday will never be a iveek old: so don't
have a wedding or a wash that day.
822. Plans laid during a meal will not succeed.
823. If a woman walk up to the churn, and overcry it in the words,
SUPERSTITIONS. I. 1811
' Here's a fine vessel of milk,' it will go to fi'oth, and give little butter.
Answer her : ' It would get on the better without your gab.'
824. Do not spin in the open country. Witches are called field-spinners.
825. If your left nostril bleed, what you are after won't succeed.
826. If it rains before noon, it will be all the finer afternoon, when the
old wives have cleared their tliroafs.
827. Till the hunter is near the game, let his gun point down, or it will
miss.
828. If a corpse sigh once more when on the straw, if it remain limp, if
it suck-in kerchiefs, ribbons, etc., that come near its mouth, if ic open its
eyes (todten-blick) ; then one of its kindred will follow soon.
829. If a corpse change colour when the bell tolls, it longs for the earth.
830. Never call the dead by name, or you will cry them up.
831. If two children kiss that can't yet talk, one of them will die [Raaf
129. 132].
832. If two loatchmen at two ends of the street blow together, an old
woman in that street will die.
833. If a stone roll towards a wedding pair walking to church, it betokens
evil.
834. If you read tomhstones, you lose your memory [Nee sepulcra legens
vereor, quod aiunt, me memoriam perdere. Cic. de Senect. 31].
835. Two that were in mourning the first time they met, must not fall
in love.
836. A thief must throio some of what he steals into ivater.
837. At a fire, he whose slices catch and begin to burn, is the ineendlarij.
838. If a farmer has several times had afocd or calf die, he buries it in
the garden, planting a young willow in its mouth. When the tree grows
up, it is never polled or lopped, but grows its own way, and guards the farm
from similar cases in future (Stendal in Altmark. allg. anz. der Deut. 1811,
no. 306 ; conf. Miillenh. no. 327).
839.^ At weddings, beside the great cake, they make a bachelor's cake,
which the girls pull to pieces ; she that has the largest piece, will get a
husband first.
840. A hetrothed pair may not sit at the same table as the i^air just
married, nor even put their feet under it; else no end of mischief befalls
one of the pairs.
841.. In the wedding ride the driver may not i«r?^ the horses, nor 7-em
them in; else the marriage would be childless.
842. At a christening the sponsors must not take hold of the ivester-hemd
(chrism-cloth) by the corners.
843. Those who have lost children befoi-e, don't take a baby out by the
door to be christened, but iiass it out through the xoindow.
844. A woman in her six weeks shall not go into a strange house; if she
does, she must first hug something at a strange place, lest she bring
misfortune to the house.
1 Nos. 839 to 864 are from Jul. Schmidt's Topogr. der pflege Reichenfels (in
Voigtland), Leipz. 1827. pp. 113—126.
1812 APPENDIX.
845. Nor may she draw water from a spring, or it will drjj up for seven
years.
846. A corpse is set down thrice on the threshold by the bearers; when
it is out of the homestead, the gate is fastened, three henps of salt are made
in the death-chamber, ifc is then swept, and both broom and sweepings
thrown in the fields; some also burn the bed-straw in the fields.
84r7. The evening before Andrew's day, the unbeirothed girls form a
circle, and let a gander in ; the one he turns to first, will get a husband.
848. Between 11 and 12 on John's day, the unbetrothed girls gaiher
nine sorts of flowers, three of which must be willow, storksbill and wild
rue; they are twined into a ivreath, of which the twiner must have spun
the thread in the same hour. Before that fateful hour is past, she throws
the wreath hackvmrds hito a tree ; as ofr,en as it is thrown without staying
on, so many years will it be before she is married. All this must be done
in silence.
849. He that has silently carried oflP an undertaker s measure, and leans
it against a house-door at night, can rob the people inside without their
waking.
850. A root of cinquefoil dug up before sunrise on John's day, is good
for many things, and wins favour for him that wears it.
851. Girls wear a tcasp's nest, thinking thereby to win men's love.
852. If a man has strayed, and turns his poclcets inside oJit, or if a woman
has, and ties her apron on the icrong VKtij, they find the right road again.
853. If a child has /raseZ (cramp, spasms), turn one shingle in the roof, or
lay the ivedding apron under its head.
854. At Christmas or Newyear, between 11 and 12, they go to a cross-
way to listen, and learn all that most concerns them in the coming year.
The listening maybe from inside a tvindow that has the 'trager'over
it; or on Walpurgis-night in the green corn.
855. If from the fires of the three holy eves (before Christmas, iSTewyear
and Higli Kewyear) glowing embers be left the next morning, you'll want
for nothing all that year.
856. It is bad for a family if the head of it dies in a waning moon, but
good in a waxing moon. It is lucky when a grave turfs itself over. A
reappearance of the dead is commonest on the ninth day after death.
857. If a tree's first fruit be stolen, it will not bear for seven years.
858. The dragon carries the dung in the yard to his friends.
859. A woman with child must not creep through a hedge.
860. If a corpse is in the house, if a cow has calved, beggars get nothing.
861. Servants who are leaving take care not to be overlapt : they go, or
at least send their things away, before the new one comes in.
862. A new manservant comes at midday, and consumes his dumplings
on the chiynney -seat ; the mistress is careful to set no sauerhraut before
him that day, lest his work be disagreeable to him. One who is leaving
gets a service-loaf ior every year he has been in the service.
86-3. If three thumps be heard at night, if the iceh-klage howl, if the
earth-cuck burrow, there wilt be a death.
864. For debility in children: their water being taken in anew jjof, put
SUPERSTITIONS. I. 1813
into it the egg of a coalblach hen bought without bargaining, with nine
holes pi'icked in it; tie the pot np with linen, and bury it after sunset in
an ant-hill found without seokirig. Any one finding such a pot, lets it
alone, lest he catch the buried disease.
865. In the Diepholt country, headache (de farren) is cured thus : a
looinan of Icnoivledge brings two bowli^, one filled with cold tvafer, and one
with melted tallow. When the head has been held in the water some time,
the tallow is poured into the watei- through an inherited hatchel (flax-comb),
and the woman says: 'Ik geete (I pour).' Patient: 'Wat giitst ? '
Woman: 'De fai-ren.' Then sbe speaks a spell, the whole process is
repeated three times, the water is emptied on a maple-bush (elder), the
cold tallow thrown in the fire, and the ache is gone. (Annals of Brunswk-
Liinebg Churlaiide, 8t,h yr, st. 4, f). 596.) See 515.
866. In the country parts of Hildesheim, when any one dies, the grave-
digger silently walks to the elder-bush (sambucas nigra), and cuts a rod
to measure the corpse with ; the man wiio is to convey it to the grave
does the same, and wields this rod as a whip. (Spiel u. Spangenbg's
Archiv '28, p. 4.)
867. On Matthias night (Feb. 24) the young people meet, the girls plait
one wreath of periwinlcle, one of straw, and as a third thing carry a handful
of ashes ; at midnight they go silently to a running ivatcr, on which the
three things are to float. Silent and blindfold, one girl after another
dances about the water, then clutches at a prognostic, the periwinkles
meaning a bridal wreath, the straw misfortune, the ashes death. The
lucky ones carry the game further, and throw barleycorns on the water,
l)y which they mean certain bachelors, and notice how they swim to one
another. In other cases three leaves are thrown on the water, marked
with the names of father, mother and child, and it is noticed which goes
down fii'st. (Ibidem.)
868. In some parts of Hanover, churching is called brummie, because in
the villages on such an occasion, the mother and father and the invited
sponsors, both of the last baptized and of earlier children, set up a (jrowling
(brummen) like that of a bear. (Brunsw. Anz. 1758, p. 1026; Hanov.
Niitzl. saml. 1758, p. 991, where it is brummie.)
869. Of e?cZer that grows among willows, they make charms to hang on
children, niyie little sticks tied with a red silk thread, so as to lie on the pit
of the stomach. If the thread snaps, you must take the litt,le bundle off
with little pincers, and throw it in running water. (Ettner's Hebamme
p. 859.)
870. Amulets of the ivolf's right eye, pouch of stones, blind sivallows
cut out of his maw. (Ibid. 862.)
871. Puer si vei-i genitoris indusium nigrityn sen maculatum involvatur,
si epilepsia ipsum angat, nunquam redibit. (Ibid. 854.)
872. When a child dwindles, they tie a thread of red silk about its neck,
then catch a mouse, pass the thread with a needle through its slcin over
the backbone, and let it go. The mouse wastes, the child picks up. (Ibid-
920.)
873. When an old wife blesses and beds (l)o;et) tension of the heart, she
1814 APPENDIX.
breathes on the painful part crosswise, strokes it, ties salt and rye-meal
over it, and says: ' Hert-gespan, ik segge di &n,flug van den ribhen, asse
Jesus van den kribben! ' If the patient be seized with spasms, let him
stretch himself on a plum-tree, saying: ' Ranke-bom, stand! plumke-bom
wasse (wax) ! '
874. Some men's mere look is so hurtful, that even without their know-
ing it, they put men and beasts in peril of their lives.
875. Some men, by bes^jeahing (muttering a spell), can ]3^M up a horse
in full gallop, silence a watch-clog, stanch blood, keep fire from spreading.
876. You may recover stolen goods hy filling a pouch with some of the
earth that the thief has trodden, and twice a day beating it with a stick till
fire comes out of it. The thief feels the blows, and shall die without fail
if he bring not back the things.
877. To save timber from the woodworm, knock it with a piece of oak
on Peter s day, saying : ' Sunte worm, wut du herut, Sunte Peter is komen ! '
878. If the nightmare visits you — a big woman with long flying hair —
bore a hole in the bottom of the door, and fill it up with sow-bristles.
Then sleep in peace, and if the nightmare comes, promise her a present;
she will leave you, and come the next day in human shape for the promised
gift.
879. No bird will touch any one's corn or fruit, who has never worked
on a Sunday.
880. He that was born at sermon-time on a Christmas morning, can see
spirits.
881. Where the mole burrows under the wash-house, the mistress will
die.
882. If a herd of sivine meet you on your way, you are an unwelcome
guest; if a flock of sheep, a welcome.
883. If the crust of the saved up loedding-loaf goes tnouldy, the
marriage will not be a happy one.
884. In some parts the bride's father cuts a piece off tlie top ovist of a
well-baked loaf, and hands it to her with a glass of brandy. She takes
the crust between her lips, not touching it ivith her hand, wraps it in a
cloth, and keeps it in a box ; the glass of brandy she throws over her
head on the ground.
885. The first time a woman goes to church after a confinement, they
throw on the floor after her the pot out of which she has eaten caudle
during the six weeks.
886. If a suspicious looking cat or hare cross your path, throw a steel
over its head, and suddenly it stands before you in the shape of an old
woman.
887. He that kills a blach cow and black ox may look for a death in his
house.
888. If on coming home from church the bride be the first to take hold
of the house door, she will maintain the mastery, especially if she says :
"This door I seize upon, here all my will be done!" If the bridegroom
have heard the spell, he may undo it by adding the words : " I grasp this
knocker-ring, be fist and mouth (word and deed ?) one thing ! "
SUPERSTITIONS. I. 1815
889. If magpies chattel- or hover round a house, if the lorjs at the bach
of a fire janip over and crackle, guests are coming who are strangers.
890. In setting out for the wars, do not look behhul you, or you ma}'
never see home again.
891. If you leave yarn on the spool over Sunday, it turns to sausages.
892. Ghosts are banished to betwixt door and doorpost; if a door be
slammed to, they are too much tormented (995).
893. Look owe?- the left shoulder of one who sees spirits and future events,
and you can do the same.
894 If two friends walk together, and a stone fall between them, or a
dog run across their path, their friendship will soon be severed.
895. If in going out you stumble on the threshold, turn back at once, or
worse will happen.
896. The day before Shrove Sunday many people cook for the dear little
angels the daintiest thing they have in the house, lay it on the table at
night, set the windows open, and go to bed. (Obersensbach in the Odeu-
wald.)
897. At harvest time he that gets his corn cnt first, takes a ivillow bough,
decks it loith flowers, and sticks it on the last load that comes in. (Gerns-
heim.)
898. At the moment any one dies, the grain in the barn is shuffled, and
the wine in the cellar shaken, lest the seed sown come not up, and the
wine turn sour. (Ibid.) Conf. 576. 664. 698.
899. On St. Blaise's day the parson holds two lighted tapers crossed ;
old and young step up, each puts his head between the tapers, and is
blessed; it preserves fi'ora pains in head or neck for a year. (Ibid.)
900. In some parts of Westphalia a woman dying in childbed is not
clothed in the usual shroud, but exactly as she ivould have been for her
churching, and she is buried so.
901. The ticking of the v:ood-worm working its way through old tables,
chairs and bedsteads we call deadmans watch : it is supposed that the
dead man goes past, and you hear his watch tick.
902.^ Set your hens to hatch on Peter-and-Paul's, they'll be good layers.
903. Pull the molehills to pieces on Silvester's, tliey'U throw up no
more.
904. If the cuckoo calls later titan John's, it means no good.
905. Thrash before sunrise on Shrove Tuesday, you'll drive the moles
away.
906. If it freeze on the shortest day, the 2^^'ice of corn luill fall ; if it's
mild, 'twill rise.
907. Sow no wheat on Maurice's, or it will be sooty.
908. Who at John's beheading would fell a tree, will have to let it be.
909. AMaixhfog, and a hundred days after, a thunderstorm.
910. When the wind blows of a New Years night, it means a death.
911. At Martinmas you see by the goose's breastbone if the winter '11
be cold or not.
' 902—919 from Schmeller's Dialects of Bavaria, p. 529.
1816 APPENDIX.
912. Chickens hatched out of ducVs eggs change colour every year.
913. Who drinks not on Good Friday, no drink can hurt him for a year
(see 356).
91 la. Stuff a bed with feathers in a waxing moon, and they slip out
agai n .
9146. On Ash "Wednesday the devil hunts the little wood-wife through
the forest.
915. If on Christmas eve, or Newyear's day, or eve (?) you hang a
washdout on a hedge, and then groom the horses with it, they'll grow fat.
916. If you thrash in the Eauch-uights, the corn spoils as far as the
sound is heard (see 418).
917. Set no hens to hatch on Valentine's, or all the eggs will rot.
918. Jump over John's fire, and you'll noc have the fever that year.
919. If a horse he let hlood on Stephen's, it keeps well all the year.
920. A wound dealt with a knife luhetted on Golden Sunday will hardly
ever heal.
921. If shooting at the butts that Sunday, you wrap your right hand in
the rope by which a thief has hung on the gallows, you'll hit the bull's eye
every time.
922. If a man has a new garment on, you give it a slap, with some such
words as 'The old must be patched, the new must be thrashed; ' and
the garment will last the longer.
923. Sick sheep should be made to creep through a young split oah.
924. If a pregnant woman eat or taste out of the saucepan, her child
will stammer.
926. If on a journey she mount the carriage over the pole or the traces,
the child entangles its limbs in the navelstring (see 688. 933).
926. If a baby cries much in the first six weeks, pull it through a piece
of unboiled yarn three times in silence. If that does no good, let the
mother, after being chnrched, go home in silence, 'undress in silence, and
throw all her clothes on the cradle hachwards.
927. The first time the horned cattle are driven to pasture, draw a
woman's red stocking over a ivoodman's axe,^ and lay it on the threshold
of the stable door, so that every beast shall step over it (see 752).
928. To keep caterpillars off the cabbages, a female shall loalk hack-
wards naked in the full moon three times in all directions through the
cabbage garden.
929. If a single woman be suspected of pregnancy, let the manservant
pull a harvest-waggon in two, and set the front part facing the south and
the hind wheels the north, so that the girl in doing her work must pass
between the two halves. It prevents her from procui'ing abortion.
930. When a cricket is heard, some one in the house will die : it sings
him to th.e grave.
931. A shirt of safety, proof against lead or steel, must be spun, woven
;in(l sewed by a pure chaste maiden on Christmas day; from the neck
down, it covers ludf the man; on the breast part two heads are sewed on,
^ Any steel tool laid on the threshold will do ; couf. Reiclis-Anz. 1794, p. 656.
SUPERSTITIONS. I. 1817
that on the nu;hfc with a long beard, that on the left a devil's face wearing
a crown (see 115).
932. The hey -f est : a hymn book is tied up, inclosing a key, all but the
ring, which, resting ou two fingers, can turn either way ; questions are
then asked.
933. A woman with child may not pass nndcr any hanging line, else her
child will not escape the rope. They avoid even the string on which a
birdcage hangs (see 688. 925).
934. In setting jjeas, take a few in your mouth before sunset, keep
them in silently while planting, and those you sec will be safe from spar-
rows.
935. The sexton does nob dig the grave till the day of the burial, else
you'd have no y)eace from the dead.
936. Children dying unbaptlzed hover betwixt earth and heaven.
937. Children ni\ist not stretch the forefinger toward heaven; they hill a
dear little angel every time (see 334. 947).
938.^ Many would sooner be knocked on the head than pass between two
females.
939. One man puts his ivliite shirt on of a Monday ; he'd rather go naked
than wear clean linen on Sunday.
940. I know some that think, if they did not eat yellotv jam on Ash
Wednesday, nine sorts of green herbs on Maundy Thursday, jdaice and
garlic on Whiiwednesday, they would turn donkeys before Martinmas
(see 276).
941. Bride and bridegroom shall stand so close together that nobody can
see through.
942. They shall observe the taf of their first beer or wine cask, and step
into bed together.
943. The bridegroom shall be married in a bathing aj>ron.
944. He that wipes his mouth on the tablecloth hath never his fill.
945. 'Tis not good to have thy garment mended on thy body (see 42).
946. The last loaf shotted into the oven they mark, and call it mine host :
'So long as mine host be in house, we want not for bread; if he be cut
before his time, there cometh a dearth.'
947. ' On thy life, point not with thy finger, thou wilt stab an a,ngel!'
948. ' Dear child, lay nob the knife so, the dear angels ivill tread it into
their feet!' If one see a child lie in the fire, and ;i knife on its bach at
one time, one shall soooner run to the knife than to the child (see 209.
596-7).
949. Cuj) or can to overspan is no good manners ; who drinks thereof
shall have the heart-cramp (see 11).
950.^ It shall profit the sick to smoke tfiem with a rod that is broke out
of an old hedge and hath nine ends or twigs.
951. Or with hay that is fetched unspoken, unchidden, from the loft of an
inherited barn.
> 938—949 from Chr. "Weise'a " Three Arrant Fools," Lpzg 1704, pp. 253—7.
2 950-1 ibid., p. 3G0.
1818 APPENDIX,
952. On tbe Absolution nights (before Advent, before Christmas, before
Twelfthday, and Saturday in Candlemas) the Gastein girls, as soon as it is
dark, go to the sheep-fold, and clutch hUnclly among the Jioch ; if at the
first clutch they have caught a ram, they are confident they'll be married
that year.'
953." Some, in the middle of the night before Christmas, take a vessel
full of water, and ladle it out with a certain small measure into another
vessel. This they do several times over, and if then they find more
water than the first time, they reckon upon an increase of their goods
the following year. If the quantity remain the same, they believe their
fortune will stand still, and if there be less water, that it will diminish (see
258).
954. Some tie the end of a hall of thread to an inherited hey, and unroll
the ball till it hangs loose, maybe an ell, maybe six; then they put it out
of window, and swing it back and forwards along the wall, saying 'liarh,
hark ! ' From the quarter where they shall go a wooing and to live, they
will hear a voice (see 110).
955. Some, the day before Christmas, cut wood off nine sorts of trees,
make a fire of it in their room at midnight, strip themselves naked, and
throw their shifts outside the door. Sitting down by the fire, they say :
' Here I sit naked and cold as the drift. If my sweetheart would come and
just throw me my shift ! ' A figure will then come and throw the shift in,
and they can tell by the face who their lover will be.
956. Others take four onions, put one in each corner of the room, and
name them after bachelors ; they let them lie from Christmas to Twelfth-
day, and the man whose onion then huds will present himself as a suitor ;
if none have budded the wedding won't come off.
957. Some, the day before Christmas, buy the fag-end of a ivheat loaf
for ii penny, cut a piece of crust off", tie it under their right arm, wear
it like that all day, and in going to bed lay it under their head, saying:
'I've got into bed, And have plenty of bread; Let my lover but come,
And he shall have some.' If the bread looks gnawed in the morning, the
match will come off that year ; if it's whole, there's no hope.
958. At midnight before Christmas-day, the men or maids go to the
stack of firewood, ^mll one log out, and look if it be straight or crooked ;
their sweetheart's figure shall be according (see 109).
959. Some, on Christmas eve, buy three farthings worth of ivhite bread,
divide it in three farts, and consume it along three streets, one in every
street; in the third street they shall see their sweetheart.
960. The night before Christmas, you take two em'pty nutshells, with
tiny wax tapers in them, to stand for you and your sweetheart, and set
them afloat on a dishful of water. If they come together, your suit will
prosper ; if they go apart it will come to nought. (Ungewiss. Apotheker
p. 649.)
961. If a master is left in the lurch by his man, or a girl in the family
' Muchar's Gastein p. 146.
2 953 — 9 from Praetorii Saturnalia, Lips. 1663.
SUPERSTITIONS. I. 1819
way by her lover, you put a certain penny in the 2jan of a 7nill, and set
the mill going. As it turns faster, such anguish conies upon the fugi-
tive, that he cannot stay, but neck and crop he comes home. This they
call ' making it hot for a man.' (Beschr. des Fichtelbergs, Lpzg. 1716. 4,
p. 154.)
962. To discover what the ^-ear shall bring, they phant themselves on a
a'oss-roads or iiarthuj of ivaijs at 12 the night before Christmas, stand
stockstill without speaking for an hour, whilst all the future opens on
their eyes and ears. This they call ' to go hearken.' (Ibid. p. 155.)
963. On Andrew's day fill thee a glass with water: if the year shall be
moist, it runneth ouer ; if dry, it standeth heaped atop. (Aller Practic
Grossra.)
964. Ou Andrew's eve the maids mark whence the dogs ha.rJc ; from that
quarter comes the future Imsband.
965. They tie a farthing to their great toe, sit down on the way to
church, and look among the Matin-goers for their bridegroom. (Tharsan-
der 1, 84.)
966. To know if an infant be bewitched, put under its cradle a vessel
full of running water, and drop an egg in ; if it, float, the child is bewitched.
(Val. Ki-autermann's Zauber-arzt 216.)
967. Evil persons in Silesia did upon a time have a knife forged, and
therewith cut but a little twig off every tree, and in a short time all the
forest perished. (Carlowitz's Sylvicultur p. 46.)
968. The oak is a prophetic tree : in gallnuts a fly betokens war, a worm
dearth, a spider pestilence (conf. 1046).
969. Wood felled in the dog-days ivill not hum.
970. A piece of oak passed lightly over the body in silence, before sunrise
on John's day, heals all open sores.
971. The elsheer-tree is also called dragon-tree: branches of it hung
over house and stable on Walburgis-day keep out the flying dragon.
972. Oak and walnut will not agree : they cannot stand together with-
out (one V) perishing. So with blackthorn and tvhitethorn: if placed to-
gether, the white one always gets the upper liand, the black dies out.
973. Cut no timber in the had wiidel (waxing moon) : timber [schlag-
bolz = strike-wood) felled at new-moon is apt to strike out again ; that
felled in a waning moon burns better.
974. When a sucking hahe dies, they put a bottle of its mother's milk in
the coffin with it; then her milk dries up without making lier ill.
975. If you have warts, nail a big brown snail to the doorpost with a
wooden hammer ; as it dries up, the wart will fade away.
976. If an old woman meet you at early morn, and greet you, you must
answer ' As much to you ! '
977. Some people can stop a tvaggon of hay on its way, so that it will
not stir from the spot: knock at every wheel-nail, and it will be free
again.
978. In a thief s footprints put burning tinder: it will burn him and
betray him.
979. If a swallow fly into the stable, and pass under the cow, she will
1820 APPENDIX.
give blood for milk: lead her to a cross-way, milk her ?< tirae^ through
a hranch, and empty what you have milked backwards over her head three
times.
980. A bunch of wild thyme or marjoram laid beside the milk keeps it
from being bewitched.
981. If yon walk once round your garden-fence on Shrove Sunday, not a
pinnk will be stolen ont of it for a year to come.
982. If you have many snails on your land, go before sunrise and take
one snail from the east side ; then by way of north to the west, and
pick up another; then to the north; then by way of east to the south:
if you put the four snails in a bag, and hang them inside your chimney,
all the snails on your land will creep into the chimney, and die.
983. If, in cutting the vegetables in autumn, a molehill be found under
the cabbage, the master will die.
984. In Westphalia, when a loaf is cut, they call the upper crust
laughing -Tcnost, the under the crying-hnost. When maid or man goes out
of service, .they get a jaminer-knost (wailing-crust), which they keep for
years after.
985. When children have the schluckuh (hiccough ?), their heart is
growing.
986. The first storle a peasant sees in the year, he falls on the ground,
rolls round, and is then free from pains iu the back for a year.
987. On buying a cow from another village, you give beside the price
a milk-penny, so that her milk may not be kept back. At the boundary
you turn her three times round, and let her look at her old home, to banish
her regret.
988. Many fasten /ej-ji in blossom over the house-door: then all goes well
as far as the waggon-whip reaches.
989. On the first day of Lent, boys and girls run about the fields like
mad, with blazing wisps of straw, to drive out the evil soioer. (Rhone).
990. The first night of Christmas the people of the Rhon roll on ^m-
thrashed jyea-straw. The peas that drop out are mixed with the rest,
which improves the crop.
991. On Innocents' day, every adult is flogged with a rod, and must
ransom himself with a gift. The trees too are beaten, to promote their
fertility.
992. Whoso doth any sewing to bed or clothing on a Sunday, cannot
die therein till it be unripped.
993. If you rise fi-om the spinning-wheel without twisting ofl" the strap,
the earth-mannikin comes and spins at it : you don't see him, but you hear
the spindle hum.
'MH: A beggar that would pay his debt in full ought to say as many
paternosters as it would take blades of grass to cover the bread given him.
As he cannot, he says ' God yield ye ! '
995. Never slam the door: a spirit sits between, and it hurts him (892).
996. The first child christened at a neivly consecrated font receives the
gift of seeing spirits and "things to come, until some one out of curiosiry
Btep on his left foot and look over his right shoulder; then the gift passes
SUPERSTITIONS. I. 1821
over to him. But that can be prevented by the sponsors dropping a straw,
a pin or a piece of paper into the basin.
997. He that is always praying, and prides himself on it, praijs himself
through heaven, and has to mind geese the other side.
998. If you drop bread-and-hutter, and it falls on the buttered side, you
have committed a sin that day.
999. When girls are weeding, they look for the little herb ' leif in de
meute ' (love meet me), and hide it about them : the first bachelor that then
comes towards them is their sweetheart.
1000. Whoever builds a house must use hought, stolen and given timber
to it, or he has no luck : a belief so general in Lippe, that even a large
farmer who has wood of his own, will steal a beam, then go and accuse
himself, and pay for it.
1001. When the holy t«ea^7ier (lightning) strikes, it can only be quenched
with milk, not with water (conf. 1122).
1002. In weeding flax, the girls pull up the weed Red Henry (mercury ?) :
whichever way tlie root grew, from there will come the sweetheart; if it
grew straight down, the girl will die soon (conf. Dan. Sup. 126).
1003. Whoever is the first to see the stork come in, and to bid it welcome,
not a tooth of his will ache that year.
lOO^'. If you go to bed without clearing the table, the youngest in the
house will get no sleep.
1005. If a maid have not spun her distaff clear by Sunday, those threads
will never bleach white.
1006. She that sets the gridiron on the fire, and puts nothing on it, will
get an apron in her face (be wrinkled).
1007. If you stand a new broom upside down behind the street-door,
witches can neither get in nor out.
1008. If a woman nurse her babe sitting on the boundary -stone at the
cross-way, it will never have toothache.
1009. Children horn after the father's death have the power of blowing
away skin that grows over the eyes for three Fridays running.
1010. Why give ye not the hones of the Easter lamb, that is blessed, unto
dogs ? They will go mad, say ye. Ye may give them, it harmeth not
(Keisersb. Ameisz. 52).
lull. Wonldst lame a horse ? Take of a tree stricken by hail, and make
thereof a nail, or of a new gallows, or of a knife that hath been a priest's
cell-woman's (conf. priest's wife, Spell xxxiv), or the stump of a knife
wherewith one hath been stuck dead ; and ptcsh it into his hoof-print. (Cod.
Pal. 212, 53".)
1012. To know how many ' good holden ' are conjured into a man, he
shall draw water in silence, and drop burning coals out of the oven into
it : as many coals as sink to the bottom, so many good holden has he in
him.
1013.^ If a tempest lasts three days without stopping, some one is hang-
ing himself.
1 Nos. 1013—1104 from the New Bunzlau Monthly for 1791-2.
VOL. IV. N N
1822 APPENDIX.
1014. Who bathes in cold water on Easterdaj, keeps well the whole
yeai*.
1015. If you go out on important business, and an old looman meet you,
it is unlucky; if a young qirl, lucky.
1016. When the iiight-oivl cries by day, a fire breaks out.
1017. If you look at a hahe in swaddlmg-hands, cross it and say 'God
guard thee ! '
1018. Whoever sees the corn in blossom first, and eats nine of the blos-
soms, will keep free from fever (conf. 718).
1019. If a lioiding dog holds his head up, it means afire; if down, a
death.
1020. Whoever on St. John's Ere puts as many John's worts as there
are people in the house, into a rafter of his room, naming the plants after
the people, can tell in what order they will die : he whose plant withers
first will die first (conf. Dan. Sup. 126).
1021. It is not good to point loith your finger at ichere a thunderstorm
stands.
1022. Blood let out of a vein should always be thrown into running
water.
102.3. Let no milk or butter be sold out of the house after sunset.
1021. Moles are removed from the face by letting a dead person's hand
rest on them till it grow warm.
1025. The rainwater left on tombstones will send freckles away.
1026. If you see blue fire burn at night, throw a knife into it, and if you
go there before sunrise, you will find money.
1027. Hairs that comb out should be burnt : if a bird carries them to its
nest, it gives you headaches, or if it be a staar (starling), staar-blindness
(cataract).
1028. When the schalaster (magpie ?) cries round the house, guests are
near.
1029. If you have the hiccough, drink out of your jug (mug} over the
handle.
1030. When it rains in sunshine, the sky drops poison.
1031. Let a sold calf be led out of doors bg the tail, and the cow will not
fret; let a bought cow be led into stable by the tail, and she'll soon feel at
home.
1032. When the floor splinters, suitors are coming.
1033. When a hanged man is cut down, give him a box on the ear, or
he'll come back.
1034. If the moon shine on an unbaptized child, it will be moonstruck.
1035. If the dead man's bier falls, some one will die in 3 days ; it will
be one that did not hear it.
1036. If your right hand itch, you'll take money ; if your left, you'll
spend much.
1037. When a sudden shiver comes over you, death is running over your
grave.
1038. If the altar-candle goes out of itself, the minister dies within a
year.
SUPERSTITIONS. I. 1823
1039. If yoa run in one boot or shoe, you lose your balance, unless you
run hack the same way.
10-40. A horse goes lame, if you drive a nail into his fresh footpnnt (conf.
1011).
1041. On Christmas-eve thrash the garden with a flail, with onhj your
shirt on, and the grass will grow well next year.
101.2. As long as icicles hang from the roof in winter^ so long will there
be flax on the distaff' the next year.
1043. If a stra,to lies in the room, there is snovj coming.
1044. Good Friday's rain must be scratched out of the ground with
needles, for it brings a great drought.
1045. If the godfather's letter be opened over the child's mouth, it learns
to speak sooner.
1046. Flies in, gallnufs betoken war, maggots bad crops, spiders pestilence
(conf. 968).
1047. Eods stuck into the flax-bed keep the cattle unbe witched.
1048. Three knocks at night when there's nobody there, some one at the
house will die in 3 days.
1049. If a woman dies in childbed, wash out her pldische (porringer)
directly, or she will come back.
1050. If bride and bridegroom on the wedding day put a thrce-hcaded
hoJiemiau (a coin) under the sole of their right foot, it will be a happy
marriage,
1051. Snoio on the wedding day foretells a happy marriage, rain a
wretched.
1052. If you stir food or drink with a knife, you'll have the cutting
gripes ; if with a fork, the stitch.
1053. When one is dying hard, lay him on the change (where the ends of
the boards meet), and he'll die easy.
1054. Give your pigeons drink out of a human skull, and other people's
pigeons will come to your cot.
1055. When Itens crow, a fire breaks out.
1056. A house where cock, dog and cat are Hack, will not catch fire.
1057. One where the chain-dog is burnt to death, will soon be on fii-e again.
1068. If the butter won't come, whip the tub with a willow rod, but not
one cut tvitli a knife.
1059. To win a maiden's love, get a hair and a pin off her uiiperceived,
twist the hair round the pin, and throw them backwards into a river.
1060. If by mistake the pall be laid over the coffi,n wrong side out, another
in the house will die.
1061. When you buy a dog, a cat or a hen, twirl them 3 times round your
right leg, and they'll soon settle down with you.
1062. Under a sick man's bed put a potful of nettles : if they keep green,
he'll recover; if they icither, he will die.
1063. A ivorn shirt shall not be given to be a shroud, else he that wore it
will waste away till the shirt be rotten.
1064. If a women in childbed look at a corpse, her child will have no
colour.
1824 APPENDIX.
1065. A hanged man's finger hung in the cask makes the beer sell fast.
1066. If it rain on the bridal loreath, the wedded pair will be rich and
fruitful.
1067. In measuring grain, si':eep the top toivards ?/ow, and you sweep
blessing into the house ; if you svjeep it from you, you send it into the
devil's hand.
1068. If a child's navel sticks out, take a beggar's staff from him silently^
and press the navel with it cross-wise.
1069. To make a broodhen hatch cocks or hens, take the straw for her
nest from the mans or the zvoman's side of the bed.
1070. He that has v:hite specks on his thumb-nails, he whose teeth stand
close together, will stay in his own country.
1071. If wife or maid lose a garter in the street, her husband or lover is
untrue.
1072. To find out who has poisoned your beast, cut the creature's heart
out, and hang it pierced with 30 pins, in the chimney; the doer will then
be tormented till he come and accuse himself.
1073. Wheat, sown in Michael's week, turns to cockle ; barley, in the
first week of April, to hedge-mustard.
1074. If you have fever-frost (ague), go in silence, without crossing
water, to a hollow vnlloio tree, breathe your breath into it three times, stop
the hole up quick, and hie home without looking round or speaking a word :
the ague will keep away.
1075. Young mayflowers picked before sunrise, and rubbed together
under your face, keep summer-freckles away.
1076. A woman with child shall not sit down on any box that can snap
to under her, else her child will not come into the world until you have set
her down on it again and unlocked it three times.
1077. If you see deioless patches in the grass before sunrise, you can find
money there.
1078. Let linseed for sowing be poured into the bag from a good height,
and the flax will grow tall.
1079. If you have fever, tvalk over nine field-boundaries in one day, and
you'll be rid of it.
1080. Or: hunt a black cat till it lies dead. It is good for epilepsy to
drink the blood of a beheaded man, and then run as fast and far as you can
hold out.
1081. On Christmas-eve make a little heap of salt on the table : if it melt
over night, you'll die the next year ; if it remain undiminished in the morn-
ing, you will live.
1082. Whoever on St Walpurg's eve puts all his clothes on lorongside
out, and creeps backtvards to a cross-way, will get into witches' company.
1083. If the reel hung av;ry, and the thread dangled doivmvards, when a
child came into the world, it will hang itself. If a knife xoas lying edge
upwards, it will die by the sword.
1084. The smallest box in the house is usually placed before the child-
birth bed : if any one sit down on it, and it snap to of itself, the woman
will never be brought to bed asraiu.
SUPERSTITIONS. I. 1825
1085. As many times as the coch croius during service the night before
Christmas, so many bohmen will the quarter of wheat fetch the coming
year.
1086. Whosoever shall spy the first ploiiglinian ply, and the^rs^ sivalloiv
fly, on a year of good luck may rely.
1087. If a spinster in spring time, when birds come back, see two tvag-
tails together, she'll be married that year.
1088. If a bridal pair on their way to the wedding meet a cartload of
dung, it betokens an unhappy marriage.
1089. Before sowing barley, let the seed run through a mans shirt, and
the sparrows will spare it.
1090. If you eat peeled barley, apoplexy cannot strike you while there is
a grain of it left in your stomach.
1091. If you strike a light on the corner of the table or fireplace, the
' brand' (blight) will fall on your millet.
1092. When the women are going to wash, every one in the house must
get tip in a good temper, and there will be fine weather.
1093. Spinsters on St John's-eve twine a wreath of nine sorts of flowers,
and try to throw it backwards and in silence on to a tree. As often as it
falls, so many years will they remain unmarried (conf. 84'8).
1094. If a chip in the fire in wintertime has a large catstail, it is a sign
of snoni ; and if the catstail splits down the middle, of guests.
1095. It is not good to walk over siveepings (see Swed. 1).
1096. Children beaten with rods ofE a broom that has been used, waste
away.
1097. If you want your cows to give much milk, buy a summer from the
stiynvier- children, and stick it over the stable-door.
1098. The first time the cows are driven to pasture, you tie red rags
round their tails, so that they cannot be bewitched.
1099. If you want the witch to have no hold over your cattle, shut a
bear up in their stable for a night : he scratches out the hidden stuff that
holds the magic, and when that is gone, they are no longer open to attack-
1100. Flax bought on St Lawrence day will get ' burnt' (blasted).
1101. If you had something to say, and forget what, step out over the
threshold and in again ; it will come into your head again.
1102. Let a beeraaster at honey harvest give away to many, and the bees
will be generous to him.
1103. On Christmas-eve put a stone on every tree, and they'll bear the
more.
1104. When a girl is born, lay over her breast a net made of an old
(female) cap, and the alp (night-elf) will not such her dry.
1105. On AUhallows-eve young folks in Northumberland throw a couple
of nuts in the fire. If they lie still and burn together, it augurs a happy
marriage; if they fly apart, an unhappy (Brockett p. 152).
1106. When the bride is undressing, she hands one of her stockings to
a bridesmaid, to tlirow among the assembled wedding-guests. The person
on whom the stocking falls will be married next (ibid. 218).
1107. Bride and bridegroom, at the end of the wedding, sit down on the
18-26 APPENDIX.
bridal bed in all their clotbes except shoes and stockings. Each brides-
maid in turn takes the bridegroom's stocking, stands at the foot of the bed
with her back to it, and throws the stoclxlnri ivlth her left hand over her
right shoulder, aiming at the bridegroom's face. Those who hit will get
married soon. The young men do the same with the bride's stocking
(ibid.).
1108. On St Mark's-eve some young people watch all night in the chnrch-
porch, and see the spirits of all that are to die that year go past, dressed as
usual. People that have so watched are a terror to the parish : by nods
and winks they can hint men's approaching deaths (ibid. 229). In E. Fries-
land they say such people ' can see quad ' (bad).
1109. On Christmas-eve the yule-clog is laid on, and if possible kept
burning 2 or 3 days. A piece of it is usually kept to light the next year's
log with, and to guard the household from harm (ibid. 243). If it will not
light, or does not burn out, it bodes mischief.
1110. In spring, when the farmer goes afield, and turns up the first
furrows with unbolted plough, he sprinkles this earth in the four carriers
of tlie living-room, and all the fleas retire (Kriinitz 1, 42).
1111.^ Dogs and hlaclc sheep have also the gift of ' seeing quad,' and you
may learn it of them. When the howling dog has a vision, look through
hetween his ears, and lift his left leg ; or take him on your shoulder, and so
Iwh hetween his ears. If you wish to be rid of the art, you can transfer it
to the dog by treading on his right foot and letting him look over your right
shoulder.
1112. "Whichever way the howling dog points his muzzle, from the same
quarter will the coming corpse be brought.
1113. Sometimes the steeple-bells give out a dull dead clang : then some
one in the parish will die soon (conf. 284). When the death-bell tolls?
whichever side of it tlie tongue touches last, from that side of the village
will the next corpse come.
1114. If a cabbage-plant blossoms the first year , or gets white places on
its leaves, a misfortune will happen in the owner's house.
1115. A house beside luhich a star has fallen will be the first to have a
death.
1116. It betokens war when the cherry-tree blossoms twice in a year.
1117. When the sun shines on the altar at Candlemas, expect a good flax-
year.
1118. A witch can hurt cattle by sldmming tlie detv off the grass in their
pasture.
1119. Eggshells should be smashed up small; else the witch may harm
the men that ate out of them, and the hens that laid them.
1120. If you find something eatable, throw the first mouthful away, or
witches may hurt you.
1121. When 7 girls running are born of one marriage, one is a luere-
ivolf
1122. When lightning strikes, tlie fire can only be quenched with milk
(conf. 1001 ).
1 1111—1123 E. Friesl. superst. (Westfal. Anz. for 1810, nos. G8— 72^.
SUPERSTITIONS. I. 1827
1123. 1^ yon poi)it yonr finger at the moon, you'll get a wooden finger.
112i. Wisps 0^ straw, taken out of a hed on -wbicli a dead mail lias Iain,
and stuck up in the cornfiekl, keep the birds away.
1125. Birds are kept out o£ the corn, if in harrowing you go to the left,
and say a certain spell, but you must have learnt it from ojie of the opposite
sex.
1126.^ If a child look into a mirror, and cannot yet speak, it is not
good.
1127. Two babes that cannot talk shall not be let kiss one another.
1128. Criclcets or ofen-eimichen bring ill-fortune. '
1129. Ye shall not spin nor toash while a dead person is yet above
ground.
1130. TJiree drojis of blood inUiug h-om one's nose signifieth something
strange.
1131. On the sea one shall not say thurm or hirche, bat stift, spitze and
the like.
1132. One shall not speak the while another drinks.
1133. It is not good that two drink together.
1134. Wood, when it lies on the fire, and by reason of wetness letteth
out air nnd fumeth, it signifieth chiding.
1135. When a mess, though it be off the fire, still simmers in the pot, 'tis
good warrant there be no witches in the house.
1136. Pocks can be sold, and he that buys gets not so many as other-
wise.
1137. When one hath to do out of doors, and turneth about in the door,
and goes not straightway, it is not good.
1138. Itching of the nose signifies a sudden fit.
1139. If a nail being driven into the coffin bends, and will not in,
another shall follow soon.
1140. Go not into service on a 2Ionday, nor move into a house, nor begin
aught, for it shall not live to be a week old.
1141. To stretch over the cradle is not good, thereof comes tension of tlie
heart.
1142. When ye move into a house, if ye bring salt and bread first theie-
into, ye shall lack therein nothing needtul.
1 1126 — 1142 from ' Des ubralten jungen leiermatz lustigem correspondeuz-geist,'
16C8, pp. 170— 17G.
1828 APPENDIX.
K SCANDIXAYIAN.
a. Sweden.^
Peksonai, Pronouns :
He.
She.
It.
They.
N. han
hon (Dan. huu)
det
de (Obsol. the)
G. bans
hennes
dess
deras (Dan. deres).
D.A. honom
beune
det
dem (Obsol. them).
(Dan. ham)
Poss. Peon. : M.F. sin, N. sit, PI. sina, bis, ber, its, their (own), Lat.
suus.
IxDEF. Akt. : M.F. en, IST. et.
Indef. Pron. : n&gon, ndgot (Dan. nogen, noget), some, any. Ingen, intet,
none.
Def. Art. : usually a Suffix: M.F. -en, -n, N. -et, -t, PI. -ne, -na. Thus
in No. 9, sJco-n, the shoe; fot-en, the foot; golfv-et, the floor; in No. 12,
skor-na, the shoes.
Passive formed by adding -s to the Active: No. 19, ldga-s,\s or are
bathed ; U'.gge-s, is or are laid.
An initial j or v (Engl, y, iv) is often omitted before an o or u sound: dr
year, ung young; ord word, urt wort.
SwED. often changes Id, nd to //. nn : shidle should, andre, annars, etc.
other. The reverse in Dan. : /aide fall, maud man.
1. Ej mS, man mota sofor i dorren, om man vil bli gift det aret (one
must not meet sweepings in the doorway, if one Avould get married
that year).
2. Om en flicka och gosse iita af en och samma heta, bli de kara i
hvar-andra (if a girl and boy eat off one morsel, they get fond of each
other).
3. Midsommars-nat skal man lagga '9 slags blomster under hufvudet, si
dromer man om sin faste-raan eller faste-mo, och fir se den samma ('dreams
of his or her betrothed, and gets to see them).
4. Ej ma uug-karl (young fellow) gifva en flicka hnif eller TcnaiJ-ndlar
(pins), ty de sticka souder karleken (for they put love asunder).
5. En flicka m§, ej se sig i spegelen sedan ned-morkt ar, eller vid Ijus (not
look in her glass after dark or by candle), at ej forlora manfolks tycket (not
to lose men's good opinion).
6. Bruden skal laga (the bride must contrive), at hon forstfdr se hrud-
gummen, ?& fS,r hon husbonda-kastet (mastery).
7. Hon skal under vigslen (at the wedding), for samma orsak (reason)
sdtfa sinfotframfor lians (in front of his).
' Nos. 1 — 71 from Erik Fernow\<> Beskrifuinr? (Jfver Wiirmelaud (Gotheborc; 1773,
pp. 2.54—260) ; 72—109 from Hiilphers's Beskrifn. ofver Norrland, 4 (Westeras
1780, pp. 308—310) ; 110—125 from Johan Odmaii's Bahuslans beskrifn. (Stockh.
174G, pp. 7y— 80).
SUPERSTITIONS. K. 1829
8. Afven for samma skiil (reason) skal lion laga, at hon sdtter sig forst
ned i brud-stolen (sit down first in the bridal chair).
9. For samma orsak skal bon, liksom af T§,da (accident), sld'pim sTcon af
foten, eller nds-duhen (drop her shoe or kercbief ), eller nSgot aunat ini golf-
vet (floor), som brndgummen af hoflighet biigar sig (])olitely stoops) at
hjelpa til rJitta. Hans ode blir, at kroka rygg under heia iigtenskapet
(bend the back all bis married life).
10. Bruden skal 8t§, hrudgummen ndra, at ingen framdeles m§, trdnga sig
dem imellan (no one in future squeeze in between them).
11. De haUa (they hold) i kyrkan et hand eller Mwde imellan sig, at de
m§.ga bli ensame tilhopa (dwell in unity together).
12. Bagge bora hafva iKngar i sJcorua (both should have coins in their
shoes), at mynt ra3, aldrig tryta (never run short).
13. Den som (the one who) under vigslen lutar (turns) /rem den andra,
dor (dies) forst; afven-sS- den som ser bast ut (looks best).
14. Bruden skill taga med sd manga fingrar pd bara hropfen (touch her
bare body with as many fingers), under det hon sitter i brud-stolen, som
hon vil hafva manga barn (as she wishes to have children).
15. At hon mS, fS. latt barn-sang (easy child-bed), skal hon, vid hem-
komsten frSn kyrkan, til vdnster simnna ifnhi huh-hjolen om hon ridet,
raen fimmel-stdngeii om hon ilket (undo leftwards the saddle-girth or tlie
traces).
16. At bruden m§, bli god mjolk-ko, moter lidnnes moder baune pd g§,rden,
d& hon kommer ur kyrkan, med et mjijlke-glas, at ut-dricka.
17. Til mat (for food) pi, forsta barn-satigen, skal hon forse sig (provide
herself) med en kaha och en ost (cheese), som hon bar hos sig ligande
(lying by her) i brud-i^angen.
18. Niir barn aro nyss-fodde, lagges (when babes are newly born, there
is laid) en hok under devas hufvud, at de ma bli nimme at liisa (quick at
reading).
19. Niir de forsta gingen logas (when they are bathed the first time)
lagges j^teaningar i vatnet, at de mil bli rika. En pung (purse), med pengar
uti, sys ok kring halsen (is sewed also round the neck).
20. l^ligob ai fadrens kldder bredes pSt. -flicko-barn (is spread over girl-
babies), och modrens kjortel p§, gosse, at fS, tycke hos andra kouet (to find
favour with the other sex).
21. Modren bor inota barnet i dorr en, niir det fores bort (when it is
carried off) til Christendom; men nilr det fores hem, sedan (after) det
•AT dopt, skal man mota det i dorren med en brod-kaka, at det aldrig m§,
fattas brod (that it may never want bread).
22. Sa liinge barn ej f3,dt namn, mil ej elden sldckas, (the fire go out).
23. Ej m§, man g§, mellau eld och spen-barn (between fire and sucking
babe).
24. Ej mil man sent bdra in vatten, djir (bring water in late where) spen-
barn ilr, utan at kasta eld deruti (without putting fire therein).
25. Ej mS, nS-gon som (Let no one that) kommer in i huset, taga et
barn i sina hiinder, utan at forut taga i elden (without first touching the
fire).
1830 APPENDIX.
26. Nar barn fa snart tander, viinta de snart iuja sysl-on efter. (I£
children teethe quickly, they expect new brothers and sisters soon).
27. Om barn trifoas gerna i varmt vatten, bli de horaktiga.
28. Ej m& man vagga torn vagga (rock an empty cradle), ty barnet blir
gratt och olStigt.
29. Isiir et forst-fodt ham, som ar fodt med tander (born with teeth), biter
ofver oncla betet (rhe evil bite), sS, blir det lakt (it will be healed). See 37.
30. Barn mS. ej pS, en-gSng liisa och dta (at once read and eat), ty det
fir trogt minne (sluggish memory).
31. Barnet skal forst taga i (touch) liund, men ej i Jcatt.
32. Om barn leka med eld, (play with fire) fi de sv&rt at h&Ua sit vatten.
33. Barn som ar afladt lore vigslen (begotten before marriage) skal
modren sjelf halla vid dopet (hold at the font), eljest blir det icke agta (else
not legitimate) ; men ar det fodt forut (if born before), skal hon holla det
fd armen narhon st&r brud (is married).
34. Om den sjuke f&vfrdmmande mat (stranger's food), blir ban frisk.
35. For lilke-medel (medicine) bor man ej tacka (uot thank), ty det bar
ingen verkan (for then it has no effect).
36. Ej mk man gS. ofver grafvar med opet sir (open sore), ty det lakes
sent eller aldrig (heals late or nevei").
37. Onda hetet botas (is cured) af forstfodt barn med tander (see 29).
38. Ej mi man fore morgonen oratala (talk of), om man sedt spoke (seen,
a spectre), at ej bli kramad och spotta blod.
39. Sedan nedmorkt dv (after dark), mi man ej gi til vatten, et ej iSiOnda
betet.
40. For samraa orsak (reason), eller ock at ej bli kramad, skal man spotta
3 ginger (spit 3 times), di man gar ofver vatten sedan nedmorkt ar.
41. For den sjuka bor man lita bedja (have the sick prayed for) i 3
kyrkor, dock bor gerna dar-ibland vara (but among them should be) en
offer-kyrka si-som Gunnarskog, Visnum, Rada, om man bor dem si nar
(lives near enough). Det miste di hastigt sli ut, antingen til helsa eller
doden (speedily issue either in healing or death).
42. Stora fiskars tander bora uphrannas, at bli lyklig i fiske. (Bi^fishes'
teeth should be burnt, to be lucky in fishing).
43. Man bor ingen tilsaga (tell no one), di man gir istad at fiska; och
ej omtala, antiugen (nor talk about whether) man far mycket eller litet
(see 109).
44. Ej heller bor ndgon frdmmande (nor must any stranger) fa se bur
micket fisk man fitt.
45. Nar man ror ut fiin landet at fiska, ma man ej vdnda haten
ansols.
46. Knapnilar (pins) fundna % kijrkan och dar gjorda til mete-krokar (and
there made into bait-hooks) nappa bast, eller aro gafvast.
47. Gir qvinfolk (if a female walks) ofver mete-spo, nappar ej fisken.
48. Siiden jiske-redskap (stolen fishing-tackle) iir lyklig, men den
bestulne mister lyckan (the person robbed loses the luck).
49. Ej mi man k'ura lik (drive a corpse) til kyrka, ty hasten blir skamd
(the horse gets shy).
SUPERSTITIONS. K. 1831
50. Ej m§, man lysa xmder hordet (shevy a light under the table), at ej
gasterne skola bli o-ense (get dis-united, qiiai'rel).
51. Ej rru\ man vdnda am (turn back), dd man gSr i nilgot arende (any
errand), at defc icke m& afl6[)a ilia (turn out ill).
52. For knapnilar m§, man ej tacha,, ty de tappas bort (get lost).
63. Qvinfolks mote dr ondt, om det ej fir en lonliora.
54. Kominer en frammande in, der (y«.s s/o^^es (where candles are being
dipped), skal han tarja i elden, eljest losnar talgea af Ijusen.
55. Ej ma man spinna om Torsdags qvdll (evening), eller i Dymmel-
veckan (Carnival); ty det spinner cfter om natten (spins on all night).
56. Kommer frammande in, der horfkukas, spricker han sonder.
57. Om nSgon som bar onda ogon (evil eye) ser dS, man slagtar, bar
kreaturet ondt for at do (the beast dies hard).
58. Sllr man (if you beat) kreatur med vriden vidja (turned wood), fS.r
det tarm-topp (bowel-twisting).
59. Viinder man toflor eller skor med tan in at sdngen (slippers or shoes
with the toes towards the bed), s§, kommer m,aran (the mare) om natten.
60. Pdslc-affon skal man gora hors (Easter-eve, make a cross) ofver fahus-
dorren (cowhouse-dooi") for troll-karingar.
61. Kar man ligger forsta gdngen i et hus, skal man rakna bjelkarua
(count the rafters), s& blir sand (comes true) hvad man dromer.
62. Om man glomer nfigot (forget something) d§, man reser bort (sets
out), ar godt hopp for de hema varande (home-stayers), at den resande
kommer tilbaka; men se sig tilbaka (to look back) ar ej godt marke.
63. Nar kattor tvdtta sig (wash), eller skator skratta (magpies scratch) vid
husen, vanta de frammande (they expect strangers). Har en solaktig mat-
moder eller T§,rdslo.s piga icke forr sopat golfvet (not before swept the
floor), sS bor det d^ vist ske (be done then).
64. Den som om Jtd-dagen forst konmier hem fr3,n kyrkan, slutar (will
finish) forst sin ande-tid.
65. Om man g§,r 3 ganger kring kdl-sdngen (round the cabbage-bed)
sedan man satt k^len, blir han fri for mask (free from slugs).
66. Om qvinfolk klifver ofver skaklor (climb over the shafts), skenar
hasten eller blir skamt.
67. Nar vdf-stolen tages ned (loom is taken down), skal man kasta et eld-
kol dar-igenom (burning coal through it) ; sS far man snart up ny vaf.
68. Liigges eld i karet fore miiskningen, surnar ej drikat (if fire is put in
the vessel before malting, the drink will not turn sour).
69. Jul-afton kastar man stlfvu rdgliahns stra i taket (rye-straws into the
roof). Sa. m§,nga strS, som fastua, sS, manga trafvar r§,g fS,r man det
S,ret.
70. Tom sdk mk ej biiras oknuten (empty sacks not to be carried untied).
G§.r en hafvande hustru diir-efter, sS, blir hannes foster aldrig m^tt (baby
never satisfied). Men r8,kar en ko (but if a cow chance) pS. den olykliga
vagen, sS, tar (gets) hon sig aldrig kalf.
71. Da man logar sig, siittes stdl i vatnet (in bathing, steel is put in the
water), och ndcken bindes sS,lunda: ' Ndck, ndck, stil i strand ! far din var
en st§,l-tjuf, mor din var en ndl-tjuf ; s3, ISngt (so far) skal du vara h§,r-
1832 APPENDIX.
ih-kn, som detta rop bores (as this cry is heard).' Och dS ropa alle med
full-hals: 'Ho haglaV
72. Om kornet val vil mylla sig (moulds well), ar tekn til god Srs-Taxt
(year's-growth). Nar godningen om TSren (manure in spring) sklttas a£
kalan, hvariist den legat ofver vinteren, Jcastas ndr/re horn in, brahiingen.
LikesS, nar man sSr (sows), bor en ndfva-mull Idggas i sdd-shorgen (hand-
ful of mould be put in the seed-basket) ; den dagen bor ock ej tagas eld
ifrSn gran-gSrden.
73. Om Pilsk-lordag biases (on Easter Saturday they blow) med en Iftng
lur genom fiihus-gluggen (through the cowhouse window) ; scl Idngt Ijudet
da Mrs (far as the sound is heard), sS. ISngt bort-bli£va o-djuren (beasts of
prey keep away) det &ret.
7*. Nar man soker efter boskap i skogen (seek cattle in the wood), och
rakar en hdhling (talg-oxe) pS hogra handen (and a fatling turn up on your
right), skal det sokta finna igen.
75. Sliippes svinen (if the swine are let out) Lucii dag, /« de ohyra (un-
canny); likesa sagas de bli dker-gdngse, om de komma ut at P&skafton.
76. GSr man vilse (astray) i skogen, skal man stul-vdnda sigr (vanda ut
och in p& kladerna), sS, komraer man til ratta (see Germ. 852).
76 h. Om boskapen Mikelsmilss-afton hores tyst in (are driven in silently),
skal hau vara rolig (quiet) i fiihuset hela &ret.
77. Nar kon blir spruugen af oxen, bor man med hoTcslef sIoj Tienne pa
ryggen, annars bottnar hon (f&r ej kalfven frS-n sig).
78. Nar ashau (ashes) brinner vdl t'/iOjj (together), gors boskapen viil til
(blifver dragtig, breed well).
79- At boskapen skal sjelfmant (may of themselves) komma hem nr
skogen, m&ste sparas af Fet-Tisdags mat (some of Shrove Tuesday's food
saved up), at ge dS den (against when they) om v&ren forst slappes ut.
80. Vid forsta ho-ladningen (hay-loading) sages, at d& drangen (if the
lad, manservant) forst f8.r in sin ho-famn (fathom of hay), skal ox-kalfvar
fodas ; men tvartora, d4 pigan (and the contrary if the maid) har fortriidet,
81. Om den, som byter sig til en hast (if he who acquires a horse) eller
annat kreatur, later det dfa af en jordfast steu, sS. trifves det vill. ;$}^§.gre
hSr af svansen bindas ok for den orsaken uti spiallet.
82. Nar en byter sig til hemman (homestead), bor litet fyllnmg tagas
ifrun gamla stall och fiihns, och laggas i livar spilta elles bS,s i det nya, at
kreaturen mii trifvas. AfvensA sattes en star gran i fahus-dorren, at krea-
turen m§, g& der-igenom forsta gangen.
83. Alt fullgjordt arbete horsas ofver (all finished work has the sign of
the cross made over it),
84'. Om man Fet-Tisdag gilr i ranbaka at Ska p3. skida, ok raaktar st&
utan at falla kull (without falling), skal det Hret blifva langt lin (the flax be
long).
85. Garnet f^r ej tvettas i nedan (not washed downwards), ty dii blir det
gr&tt.
86. Om alt ar under Ids (lock and key) Miclielsmdss-afton, skola tjufvar
ej gora skada (thieves do no harm) det Sret.
87. Om et Jcoru eller annat finnes under hordei (if some grain or other be
SUPERSTITIONS. K. 1833
found under the table), da der sopas (swept) Ny-jlrs morgon, skal blifva
ymnog <1rs-vext (pretty good harvest).
88. Niir man pA de 3 forsta stldes-dagar (days of sowing) satter 3 sticlcor
ien myr-stalc (ant-hill), Mr man se, hvilket siide biist lyckas : hryper mijran
ofverst pS, den 3, blifver den lykligast.
89. Ar sjo-redskap stuleii, bor den ri'ilcas med vriclen eld (if sea-tacklo
is stolen, it should be smoked with need-fire).
90. Yil vorten ej rinna genom rdsten, bor man satta en ull-sax emellan
banden och rdstkaret.
91. N;lr bi-ilnnvins-pannor vora i bruk (use), troddes (it was believed) at
briinningen geek bilst i nedanet, om pannau dS, var fortaidigad; och tviir-
tom (and v.v.).
92. Da svin kommo at lulia eller smaka (smell or taste) af brilnnvins-
iimnet (vapour), skulle hela briuiuingen forolyckas, Sil frarat ej en hast fech
hlilsa (would be a failure, unless a horse blew) i pannan eller piporna (see
Germ. 820).
93. Pask-natten llgga i stmmpor (stockings) var at forekomma (prevent)
skabb.
94 Nar lomen ses fiygaoch strika ofver isen, skal bli manga o-dgta ham
det aret. Den som ddras af honom, far sara hander (see 119).
95. Grojjar vartiden pa garden (cracks in the yard in springtime) betyder
at nagon snart skal do i liuset.
96. Om nagon mistaiikt kom (suspicious person came) i garden, skulle
man, at undga (escape) spadoms saudningen, antingen sld henne (either
beat her) sd at hloden rami, eller hasta eldhrand eher en sadan (such a one).
97. Nar bruden ar kladd, bor hon forst fa se brudgumen i sin shriid, at
aktenskapet ma blifva karligt.
98. Nar bruden kommer fran kyrkan, skal hon sjelf spdnna ifrdn eller
sadla af (unharness or unsaddle) hasten, at hon matte lindrigt fa barn.
99. Afven bor hon da ftirst ga i kok-stugan (kitchen), och se i sop-vrdn,
at hennes foda ma bli tilriikelig.
100. Dansar bruden med pengar i shona (money in her shoes), kan ingen
troUdom bita pa henne.
101. Nar en qvinna lyktat sin vaf (has finished her weaving), och tar en
spjelka, som siititi vdfskelet, rider derpd ut genom ddrren, och moter en man,
sa skal den hafvaude hustruii, hon tanker pa (the woman she thinks of),
fa et goss-barn ; men tvartom (and v. v.).
102. Dricker hafvaude hustrun ar hreda kdrl (out of a broad vessel), blir
barnet bred-mynt (wide-mouthed).
103. Gar hon genom et hag-skutt, d. a., der gards-balken slutas, skal hon
fa fall-sjuka.
10-i. Om barnet far sofva (go to sleep) i clmstnings-hldderna, skal det
ej bli okynnigt (not be stupid), utan godt.
105. Nar spjdll om qvallen skjutes, hafva de ock fordom haft en sardeles
(special) sang: ' Skjuter jag mitt sqjall sent om en qvall (late of an even-
ing), . . . aldrig (never) skal min eld slackas ut.'
106. Den soto. forst kommer frdn kyrka Jul-dagen, tros (is believed) forst
fa sa och berga (sow and reap), samt vara frarast i alt arbete (all work).
1834 APPENDIX.
107. Tvdt-vattn utsl&s aldrig efter sol-gcmgen (vrasbing-water is never
emptied after sunset), utan at deri stickes eld (without fire being put
therein) i stallet for spottning cm dagen.
108. Da, boskapen forst om v&ren utslappes (let out in spring), go. de
ofver eld let rykande fnoske eller annat Jimne (vapour).
109. Man bor gS, bort, iitan at saga til, eller mota ndgon, om fiske i vissa
sjoar skal lyckas (if fishing in certain lakes is to prosper; see 43).
110. Iblaiid (among) the storre amuleter aro ho-trd (dwelling-trees), stora
liogar och herg, uti hvilka man tror (believes) under] ordsht fulh bo; sd akta
de sig hogeligen, at icke allenast intet hugga (are careful, not only to hew
nothing) af slikt ho-trd, — til undvikanda (avoidance) af o-lycka, som skedde
in Foss-pastorat f5r 2 Sr sen, ik en bonde inbiliade sig (imagined) at ban
ftldt sin o-lycka, for thet ban allenast hogg en gren (cut a branch) af slikt
ho-trd, ok giorde kna-fall ok bad ora forl&telse, hvarfore ban blef skriftad
ok miste plikta; — utan ok hSUa tlie ^ardeles (but also keep espec.)
Torsdags qvdller sS heliga, at the hvarken tora hugga elle spinna, at icke
tonite guhharne (lest the homesprites), som ho i soAanne ho-trd nar vid
garden, m& fortornas (be ofTended) och vika bort med all valsignelse.
111. The lata intet garna (willingly) ndgon brud fS- god hdst,'a.t rida pS,
tyom hon intet er nio (for if she be no maid), blir ban aldrig god thei'efter.
112. Ta. the aro faste eller vigde (betrothed or married), lagar bruden, at
ingen kommer at g§, emellan hrudgummen ok henne, ty eliest tro the, at the
bli snart skilge genoin doden eller eliest (soon parted by death or otherwise).
113. Nar bruden kommer til brollops gdrdsens iigor (wedding house's
grounds), komma the emot hrudgummen ok henne med brannevin, ock
dricka til hela foliet (whole party) frin kyrkan : td hon sldr hdgaren med
dricken hak om sig (throws the cup of brandy behind her), sa Idngt (far)
lion kan, i hopp, at hennes ago-delar skola blifva formerade (increased).
114. Mdten (the food) star pa hordet, natt ok dag, sS- lange brollopet
pfistir (lasts), i then tron, at brude-folken aldrig skal fattas (lack) mat
eller dricka.
115. ra, the barn, sS, Idta the intet gerna sina barn dopas p^ samma dag
the aro fodde (born). Hvarfore the domma (deem), at the barn, som om
Sondag fodas ok dopas, intet skola lange lefva. Men (but) lef va the, tror
man, at intet troll eller spoke (no witch or bogie) kan giora them skada.
116. Dupelse-vatnet, ther i (baptism-water, wherein) barnen dopte aro,
soka the micket efter, thet the sedan, om the prasten o-vitterligit kunna fa,
(can get it unknown to the priest), bruka (use) til at bota siukdommar med.
117. Til sina siuka (to their sick) kalla the intet garna prdsten, forran
the ligga pa thet yttersta (till the last extremity); ty the tro, at the
o-felbart (without fail) do, sedan the tagit Herrans helga nattvard (supper).
118. Hustrorna akta noga (watch strictly) sina barn: tils the bli dopte,
ha the altid stdl ok sy-ndler (needles) i harnets kldder, at the icke af spoken
skola blifva forbytte (not become booty of bogies).
119. Om T&ren aro the micket radde ior fogle-rop (much afraid of birds'
cries) at the icke skola ddras (fooled) af them, sardeles goken (esp. the
cuckoo) ; therfore gd the 1 April ok Mnji aldrig ut fastandes (never go out
fasting). See 128.
SUPERSTITIONS. K. 1835
120. Om en flicka, enka (widow), eller karl blir ddrad, tror then samma
sig bli orift (fancy they'll be married) thet Sret; om gamla ok gifte bli
ddrade, befara tlie that ilret svSra siukdommar eller olycks-fall.
121. Somlige bruka sia sina spada (backward) barn 3, slacj vied riset i
dndcm, innan modrarna g& i kyrkan, eller h^lla sin kyrko-g^ng Cchurch-
ing); og tS, meiia the, barnen skola Id godtmlnne (memory).
122. Soin (as) the i gamla dagar dyrkat elden (worshipped fire), sd ha
the ok, bar sS, val som an i Norriget, brukat dricka eldborgs skdP hvar
Kyiidel-masso (ty 'kindel' pd gammal Giotiska betyder lius) : hvarfore,
nar the skiiUe dricka eldborgs skdl, taden the 2 sforaliiis ok eatte pS- golf-
vet (lit 2 great candles and set them on the floor), emillan hvilka lades et
hyende (a pillow between), p§, hvilket alia som i husefc voro, then eue efter
then aiidre, skulle siltta sig ok dricka eldborgs skdl med dricka i en tra-
skai (wooden cup). Ok nar the utdruckit, sknlle skAlen kastas hak ofvcr
Imfvudet V golf vet. Hvdlfdes til skdlen ofver-anda (if the cup tipped over),
trodde the at then skdlen kastat (he who threw it) skulle thet dret do;
men stod han rdtt iipf, vore tekn at ban skulle lefva.
123. Innan dager bar hustrun (housewife) lagt eld i bak-ugnen, ok ti
thet bast brunnit, haft tilreds en smor-klening (buttered slice) pS- kake-
brod, iamte en skll ol (ale). Therpd bar hon kallat alt sitt bus-folk ihop
(together), ok stjilt them i en half-mdne rait for ugns-holet (oven's month).
Ok ta the alia under knd-bojande ok hjck-onskan (luck-wishing) atit en bit
af smor-kleningen ock druckit hvar (each) sin drick eldborgs- skdl, sen
liafva the kastat thet ofvriga af kleningen ok dricken iiti elden, i tro
(belief) at thet dret bli bevarade for elds-vdda (safe from fire-accidents).
124. Scl ha the ok brukat tdnda eld pa then halmen lik ha legal (burn the
straw a corpse had lain on), ok thet strax efter liket blifvic burit til grafva,
ta the noga sedt pd roken (watched the smoke). Om han slagit ned pd
garden, td the sakert trodt (firmly believed) nagon af narmaste slakten
(kindred) pa garden skulle snart folja efter. Men ther lian gik Idngt i
liogden eller Idngden up ivddret (air), skulle siukdomen ok doden flytta sig
ther ban i oster eller vester, som roken for (E. or W., as the smoke went).
125. pa det liket icke skulle spoka (that the dead might not haunt),
brukade the at str'6 h'6-frd (strew rye-seed) pa kyrko-viigen ok grafven, tS
the milnte (then they thought) at Satan ingen makt hade (see 1-50).
h. Denmark.-
126. Det er skik (custom), at pigerne (girls) paa S. Hans-dag plukke de
saa-kaldte *S'. Hans urter (worts, herbs), og satte dem i bjelkerne (beams)
under loftet, for at (so that) de deraf kunne slutte sig til det tilkommende
(guess the future). Saaledes pleie de (thus they are wont) at satte en iirt
for sig og en for kidresten (sweetheart); og hvis disse da i-o.^e sammen (if
these grow together), betyder det bryllup (marriage). Ogsaa satte de
saadanne (such) urter i bjelken for deres paarorende (relatives), at de deraf
niaa kutme vide (know), hvo der skal have langt liv, og hvo et stakket
' Drinking the fire's health ; i^revalcnt esp. in Krokstad and Nafverstad.
* From Thielc'i Danske Folkesagn 3, 95 — 12-4.
1836 APPENDIX.
(and who a short). Voxer urten op, i-mocl loftet (toward the ceiling), da er
det gode tegn ; men voxer den nedad (downwards), da betyder det sygdom
eg dod.
127. Naar piger og karle ville have at vide, hvo der skal skifte (leave),
Qcr hvo der skal blive (stay) i huset, da kaste de en shoe over hovedet mod
doren. Falder (falls) da skoen saaledes, at liiilen vender (the heel points)
mod doren, da betyder det, at personen skal blive; men vender taaen mod
doren, da er det tegn til, at hau skal skifte.
123. Seer man fijrsfe gang i aaret gjogen (cuckoo), medens man endnu
(still) er fastende, da hedder det 'gjogen ganter os ! ' (i Fyen : ' g. daarer
OS ! ') ; og er det et mandfolk, skal ban i dette aar ikl:e hitte kreaturer
(not find cattle) eller audet hvad ban monne soge. Er det en pige, maa bun
vel voo-te (guard) sig for ung-karlene, at bun ikke bliver gantet (fooled) af
dem. Er det gamle folk, da have de vel aarsag til at frygte (reason to
feai') for sygdorame (see 119).
129. Naar tjeneste-folk (servants) gaae i tjeneste, da maa de vel give
agt paa, hvera de mode (notice whom they meet). En gaaende betyder
ondt, men ridende godt.
130. Naar tyende (servants) forste-gang see storJcen flyende, da betyder
det, at de endnu i samme aar skulde komme at skifte. Men see de den
staaende, da skuUe de blive i deres tjeneste.
131. Naar noget er hort-stjaalet (stolen), da kan man lade (let) en sraed
slaa diet ud paa tyven (knock the thief's eye out).
132. For at optage en tyv, besynderligen mellem tyendet (espec. among
servants), bar det tilforn varet skik, at lade soldet lobe (it was the custom
to let the sieve run). Husbonden pleiede (used) da at tage et sold, og satte
dQti\\ge-\'Agtimas'pidsen af en sff.v (balance it on the points of scissors),
derpaa at opremse navnene (then call out the names) paa alle sine folk, og
vel give agt paa soldet, som ufeilbarligeu (unfailingly) horn i hevdgelse
(motion), naar tyvens navn navntes.
133. Naar noget er hort-stjaalet, da skal man henvende sig (resort) til de
saa-kaldte Uoge folk, bvilka have den evne, at de kunne tvinge (force)
tyven til at bringe det stjaalne igjen. ^
134. Fra Jule-dag til Nyt-aars-dag maa man ikke satte nogen ting, som
Idler rundt, i gang (set nothing that runs round a-going), altsaa hvarken
spinde eller vinde.
135. Jide-nat vid midnats-tid reiser qvdget sig p§. stalden (the cattle rise
in their stalls).
136. Naar man Jule-aften sidder til bords, og onsker at vide, om nogen
blandt de tilstede viirende (wish to know if one of those present) skal doe
indenniiste Jul, da kan^man erfare dette, naar man gaaer stil-tiende udenfor
og kiger ind igjennem en vindues-rude (go silently outside, and peep in
through a pane). Den som man da seer at sidde ved bordet uden hoved
(without head), skal doe i det kommende aar.
137. Ved gjeste-bud (feast) er det ikke godt at sidde tretten (13) till bords,
thi da maa en af dem doe forinden (before) aaret er omme.
138. Om Fredagen skal man skjiire (pare) sine nilgle, da faaerman lykke.
Naar man bar klippet sine nilgle eller sit haar, da maa det afklii^pede euten
SUPERSTITIONS. K. 1837
hrdndes eller graves ned (either burnt or buried) ; tbi dersom onde menne-
sker faaer fat paa saadant (for if bad men get hold of such), da kunne de
dermed forgjore (undo) deu person, som har baaret det.
139. Hvo der finder en afbrudt sye-naal (broken needle) paa gulvet,
forend han har last sin morgeu-bon, faaer enten hug eller onde ord (blows
or ill words).
140. Staaer diaene aahne paa et liig (if the eyes of a corpse stand open),
betyder det, at snart nogen af samme familie skal folge efter.
14-1. Kidder og linned-stykker, som have tilhorc en afdod (belonged to
one dead), henfalde og gaae let i-tu (to pieces), altsom legemet /ojraadner
(rots) i graven.
142. Man maa ei give et liig gang-Tcliider af en endnu levende (of one yet
living) med i graven; thi altsom kladerne forraadue i jorden, saa vil ogsaa
den, som har baaret (he who has worn) disse kliider tilforn, tid efter anden
forsvinde og hentiires (day by day waste away).
143. Naar talgen (callow), som sidder omkring et brdndende lys, hoier
sig ligesom en hovle-spaan (shaving), da betyder det, at nogen skal doe,
og er det sadvanligen (usually) den, til hvem hovle-spaanen peger
(points).
144. ITaar man om morgenen finder hlaa pletter (blue spots) pS sit legeme,
da er det dodnitig-kneb, og har det slagtninges eller kjare venners (kins-
man's or dear friend's) nar fore-staaende dod at betyde.
14-5. Xaar en skadc (magpie) satcer pa huset, da kommer der fremmede
(strangers).
146. Naar man forste-gang om aaret horer gj'ugen at kukke (cuckoo
sing), da skal man sporge : ' Hvor gammel bliver jeg ? ' eller ogsaa : ' Hvor
lange skal det vare, indtil det eller det skeer (till so and so happens) ? '
Og giver den da svar ved at kukke (answer by cuckooing).
147. Naar man finder en fire-klove); eller en tvilUng-ndd eller en skilling,
skal man vel gjemme det (save it up), eftersom sligt bringer lykke.
148. Naar man vil see djaulen, eller have med ham at gjore (to do), skal
man gaae tre gauge om kirken, og tredje gang standse ved kirke-doren, og
enten raabe : ' Kom herud ! ' eller ogsaa floite igjennem nogle-hullet.
149. Naar man onsker at vide, om en afdod mand har i levende live
havt med fanden at bestille (dealings with the devil), da skal man kige
igjennem seletoiet paa de heste (peep through the harness of the horses),
som trakke bans liig-vogn; og hvis dec saa bar viiret (if it was so), da vil
man see en sort hund at sidde bag (black dog sit at the back) paa vognen.
1-50. Frygter man for spogerie, skal man stroe h'tjr-frne for doren, da kan
intet spogelse komme over dor-tarsklen (threshold). See 125.
1-51. Naar man slaaer en heste-skoe fast paa dor-trinnet (nail a horse-shoe
on the doorstep), da kan intet spogerie komme derover.
152. Naar man om morgenen kommer alt-fortidligt (too early) i kirken,
da kan det vel hande (happen), at man seer de dode, hvorledes de sidde i
stole- staderne.
153. Troldene tor (dare) ikke niivne Korsets navn (the Cross's name),
men kalde det blot 'hid og did' (merely Hither-and-thither).
1-54. Naar man er paa fiskerie, da maa man vel vogte sig for at trdtte
VOL. IT. 0 0
1838 APPENDIX.
oin fangsten (guard against quarrelling over . the lake) ; ej heller maa
man mis-unde (grudge) andre, thi da forsviude fiskene strax fra stedet.
155. Er nogen dod, som frygtes for, at han vil gaae igjen (who you fear
■will come again), da kan man hindre sligt ved at haste en skaal-fuld vand
(capful of water) effer liget, naar det ud-bares.
156. Det er daarligt at skyde (silly to shoot) paa et spogelse, thi huglen
farer tilbage (ball flies back) paa den, som ud-skyder. Men lader man
bossen med en sulv-knap (silver-button), da vil den visselig traffe.
157. Den tredje nat after begravelsen pleie de dode at gaae igjen.
""58. En frugtsommelig (pregnant) kone maa ei gaae over et sted, hvor
man har selbet en Tcniv, thi det voider en svaar forlosning. Men naar
man i forveien spytter tre gauge paa stedet, da har det ei fare (no
danger).
159. Naar et barn veies strax. som det er fodt (weighed as soon as born),
da vil det siden ei trives (not thrive afterwards).
160. Naar man lofter et barn ud af et vindue, og tager det hid igjen
gjennem et andet (in again through, another), da vil det aldrig siden blive
storre (never grow bigger).
161. Naar en barsel-qvinde doer uden at vare bleven forlost (dies with-
out being delivered), da vil hun fyrretyve uger derefter fode (give birth
40 weeks after) i graven. Derfor gives hende tiaal, traad, sax (needle,
thread, scissors) og andet sligb med, at hun selv kan sye borne-toiet (sew
the baby-linen).
162. Det er et godt middel imod tand-pine (remedy for toothache),
forst at tage en liylde-pind i munden (elder-twig in mouth), og der-nast
stikke den i vaggen (wall) med de ord : ' Viig bort, du onde aand (go, evil
spirit) ! ' Saa er ogsaa gavnligt mod kold-feber (good for ague), at stikke
en liglde-iilnd i jorden, dog uden at male (without speaking) et ord der-ved.
Da holder feberen sig til hyldepiuden, og hanger sig ved den, der u-heldig-
viis forst kommer til stedet. In a MS. of 1722 : Paganismo ortum debet
superstitio, sambuciim non esse exscindendam, nisi prius rogata per-
missione, his verbis: 'Mater savibnci, mater samhuci, permitte mihi tuam
caedere silvara ! ' Videmus quoque rusticos orsuros caesionem arboris
ter eo:spuere, quasi hac excretione vettas aliosque latentes ad radicem arboris
noxios genios abacturos. Passim etiam obvium, quod bacillum vel fracturi
vel dissecturi, partem abruptam abscissamve non projiciant in terram,
nisi ter in extremitatem fragmiuis exspuerint, cujus quidem rei aliam
non norunt rationem, quam curasse, ne quid sibi a vettis noceatur.
163. Af bryst-benet (breast-bone) paa Mortens- gaasen kan man see
hvorledes (how) vinteren vil blive. Det hvide deri (white therein) er tegn
paa snee, men det brune paa meget stark kulde. Og er det at milrke,
at den forreste deel ved halsen spaaer (part by the neck foretells) om
vinteren /or Juul, men den bageste (hindmost) om vinteren efter Juul.
164. Ofc bander det, at soefolk i rum soe see et shib (ship), i alle maader
som et andet, at seile forbi (sail past), og i samme stuud forsvinde (vanish)
for deres aasyn. Det er dodning-seileren, som varsler om (announces), at
et skib snarligen (soon) skal gaae under paa det samme sted.
165. Naar man taler om pkadeUge dyr (noxious beasts), da maa man ikke
SUPERSTITIONS. K, L. 1839
navne deres rette navn, men omscrive det (periphrase it), og saaledes kalde
rotterne (call rats) ' de lang-rumpede,' musene (mice) ' de smaa graa.'
166. Naar man vil vide sin tilkommende lykke i det nye aar, da skal
man tage et hr(kl,en kniv, og en skilUng, og dermedgaaeud at see mnanen,
naar nyet tdndes (moon newly lighted). Og naa?- man da slaaer op (opens)
i en Psalme-bog, vil man af dens indhold kunne slutte sig til det vigtigste
(guess the weightiest).
167. Naar en pige ved midnat iid-sp;lnder mellem fire Icleppe den hinde, i
hvilken foUet er, naar det kastes (stretch betw. four sticks the afterbirth of
a foal), og derpaa ni'igen Tcryher der-igjennem (creep naked through it), da
vil hun kunne fode born uden smerte (without pain). Men alle de drenge
(boys) hun uudfanger, blive var-rdve, og alle de piger blive marer}
168. Skjer-Torsdag-aften (Maundy Thursd.) kaster bonden oxer ogjerU'
Teller paa de besaaede agre (axes and iron bolts on the sown fields), og
faster staal paa alle dore, at ikke gamle kjei'linger (lest old witches) skulle
skade ham.
169. Naar en kommer til kirke Shjer-Torsdag, og haver da, uden selv at
vide det, et huneke-dg (chicken's egg), det er, det forste ag en hone lagger,
paa sig ; saa vil han see alle de qvinder, der ere hexe, at gaae lige-som med
sie-botter eller malke-butter paa hovedet (see Germ. 783).
L. FRENCH.^
1. Le 24 decembre, vers les six heures du soir, chaque famille met a son
feu une enorme buche appelee souche de noi'l. On defend aux enfans de
s'y asseoir, parceque, leur dit on, ils y attraperaient le gale. Notez,
qu'il est d' usage dans presque tons les pays, de mettre le bois au foyer
dans toute sa longueur, qui est d'eaviron 4 pieds, et de I'y faire briiler par
un bout. See 28.
2. Le jour de la fete de la Trinite quelques personnes vont de grand
matin dans la carapagne, pour y voir lever trois soleils a lafois.
3. Le 24 Juin, jour de Saint Jean, quelques personnes vont aussi sur
une raontagne elevee, et y attendent le lever du tioleil, pour le voir dansei:
4. Les herbes et plantes mediciuales, cueillies la veille de la Saint Jean,
passent pour avoir plus de vertus, surtout contre certains maux.
5. La coupe de cheveux ne doit se faire que lorsque la Iv.ne est nouvelle,
sans cela les cheveux ne pourraient plus pousser. On ne doit point jeter
la recoupe des cheveux sur la voie publique, les sorciers pourraient y jeter
un sort.
6. Les linges, qui ont servi au pansement des maux, ne doivent etre ni
brides ni jetes dans la rue, pour les mumes raotifs.
^ ' Om bruden kryper geudiii en scla (horse-collar), far hon barn utan moda, hvil-
ke dock skola blifva maror.' Westerdabl's BeskrifniuK om Svenska seder, p. 28.
- From Memoires de racademie celtique : Nos. 1 — 10 (Commercy en Lorraine) 3,
441—4.50 and 4, 8^-4. Nos. 11—13 (Sologne) 4, 93-4. Nos. 14—20 (Chartres) 4,
242. Nos. 21-2 (Gironde) 4, 268. Nos. 23—28 (Bonneval) 4, 428. Nos. 29—32
(Pyrenees) 5, 386—390. Nos. 33—35 (Bonnevai) Mem dss antiquaires 1, 239 —
242.
1840 APPENDIX.
7. Si quelqu'un meurt, on voile les glaces de sa chambre.
8. Lorsqu'une personne est gravemenfc malade, on a soin d'observer, si
quelque hibou, chouette ou chathtumt viennent voltiger autour de I'habi-
tation.
9. Lldrondelle est un oiseau d'heureux presage; aussi ne la derange-t-
on jamais. Detruire son nid, c'est detruire ou attenuer les heureuses
destinees, qu'on y attache en faveur de la maison.
10. Varaignee est un signe de bonheur, et annonce particulierement
de I'argent pour la personne, sur laquelle elle est trouvee. Plus une
erable est garnie de toiles d'araignees, plus elle est digne de regards de la
Providence.
11. Si une jeune taure sV-gare la premiere fois qu'elle est mise aux
champs, les Solonaises vont jeter deux liards dans la serrure, se mettent
a genoux, et disent tout haut cinq pater et cinq ave, qu'elles addressent au
bon saint Hubert ; cette priere faite, elles sont bien sures que les loups
T-especteront la taure, fut-elle au milieu d'eux, et qu'ils la rameneront me me
a la bergerie.
12. Dans la miit du jour de noel, jusqu'a midi, les chevaux, les vaches,
les boBufs, les taureaux, les anes parlent. Ces animaux se plaignent ou
s'applaudissent du traitement de leurs maitres. Ce don de la parole leur
arrive seulement avant minuit sonnant, et fiuit a midi du jour de noel, ou
plutot si la j^ersonne, qui les soigne, est coupable d'un peche mortel.
13. Le meme jour de noel il ne faut pas mettre paitre les betes a corne
avant midi, parceque de suite elles se hattraient, et se blesseraient cer-
tainement.
14. La veille de noiil, pendant la gcnealogie qui se chante a la messe de
tninuit, tous les tresors caches s'ouvrent.
15. Dans la plupart des eglises de campagne on fait encore aujourd'hui
des offrandes de la 2Jre»ii(5re ,<7erie fZe/ro?9ie»^ coupoe dans un champ. Ces
premices de la moisson ne recoivent d'autres ornements qu'en paille plus
ou moins fagonnee. Cette gerbe est presque toujours surmontee d'une
croix aussi en paille.
16. L'usage des brandons est consacre partout les premier et gecond
dimanche de careme. On va bruler dans les champs, ou sur les chemins
vicinaux, des flambeaux formes de paille en chantant : ' Brandons, brulez
pour les filles a marier ! ' ^
17. Quand le mari met I'anneau au doigt de la mariee, il ne le porte que
jusqu'rt la second jointure. Celle-ci doit done vite le pousser a la
troisieme, a6n d'empecher le malefice des sorciers, qui n'ont que cet
instant du passage de I'anneau, pour I'oper-er la nouure de I'aiguillette.
18. Les maries entendent la messe a genoux. A I'evangile on a soin de
remarquer lequel des deux epoux se live le premier ; on en augure que c'est
lui qui sera le maitre.
19. Au moment qu'on montre le bon dieu de la messe, ceux qui se trou-
vent places aupres des maries, leur frappent trois petits coups sous les
^ Conf. Mem. des antiquaires 1, 237 : ' Brandelons, brulez par ces vignes, par ces
bles ; brandelons, brulez pour ces tilles a marier.' Puis ou s'ecrie : ' Mais les
vieilles n'eu auront pas.'
SUPERSTITIONS. L. 1841
talons, avec le raanche d'uu couteau, pour empecher qu'ils ne deviennent
jaloux.
20. En sortant de I't'glise, on conduit la mariee en face d'uue image de
la vierge, auprcs de laquelle est attachde une quenouille garnie de cbanvre,
on la lui preseute ; elle Jile deux on trols aiguillees, et reinpoi'te chez elle;
elle fait filer ou file le reste, et rend ensuite, avec Vecheveau de fil qui en
est provenu, cette meme quenouille, qu'elle a eu soin de garnir d'autre
chanvre.
21. Un enfant male qui li'a pas connu son pere, ala vertu de fondre les
loupes, en les touchant pendant trois matinees de suite, etant a jeun et
recitanfc quelques prieres.
22. Le cinquieme des enfans males venus au monde et de suite, guerit les
maux de rate par le simple attouchement repete.
23. A-t-on chez soi une poule, qui cliante comnie le cog, on se depeche de
la tuer ou de la vendre, dans la crainte qu'elle n'attire quelque malheur sur
la maison.
24. Est-ou en voyage, si Ton rencontre dans son cbemin des pies par
nonibre impair, c'est malheur.
25. Quand on veut savoir, quel mari ou quelle femme on epousera, il est
d'usage de se lever, le premier jour de mars, au coup de minuit et pendant,
que I'heure sonne. Ou marche trois pas en avant de son lit, en pronoucaut
ces paroles : 'Bon jour Mars, de Mars en Mars, fais moi voir eu mon dor-
mant la femme que j'aurai en mon vivant ! ' On revient a son lit en mar-
chant en ari'iere ; on se recouche, on s'endort, on rcve, et I'homme ou la
femme qui apparaissent alors, sont le futur epoux.
26. Ceux qui possedent de mouclies a miel, ont grand soin, lorsqu'il
meurt quelqu'un dans la maison, d'aller d'abord annoncer ;i chaque ruche
I'evenement facbeux, qui vient d'avoir lieu, et d'y attacber ensuite un petit
morceaii d'etoffe noire. Sans cela, ils periraient bientot.
27. La veille de Saint Jean un feu dejoie est allume dans un carrefour.
Au milieu du feu on place une longue perche, qui le domine, et qui est
garnie de feuillages et de fleurs. Le clerge se I'end en graude pompe au
lieu de la ceremonie, allume le feu, entonne quelques chants, et se I'etire ;
ensuite les assistants s'en empai-ent, sautent par dessus, et emportent chez
eux quelques tisoas, qu'ils placeut sur le ciel de leur lit, comme un pre-
servatif centre la foudre.
28. La veille de noel, avant la messe de minuit, on place dans la cheminee
de I'apparteraent le plus habite une huche, la plus grosse, que Ton puisse
rencontrer, et qui soit dans le cas de resister pendant trois jours dans la
foyer ; c'est ce qui lui a fait donner la nom de trefue, trefoue, trois feux
(see 1).
29. Une jeune fille qui desire savoir son futur epoux, se Ic've avant le jour
\e premier viai. Elle pi'end uu seau, qu'elle nettoie avec une branche de
romarin, et s'achemine vers quelque fontaine solitaire. Rendue la, elle se
met a genoux sur le bord de la fontaine, fait une pricre, plante sa branche
de romarin dans un buisson voisin, et remplie son seau de I'eau de la fon-
taine. Elle attend alors le lever du soleil. Aussitot qu'il commence a
paraitre sur I'horizon, elle s'approche du seau, en troiihle I'eav, avec la main
1842 APPENDIX.
(jauclie, et dit ces trois mots : ' Ami rabi vohi ! ' Elle doit repeter ne^iffois
la me me chose, et avoir fini lorsque le soleil parait en entier. Alors, si
elle n'a ete vue par personne, ni en venant a la fontaine, ni pendant les
ceremonies qu'elle y a faites, elle voit aufond du seau la figure de celui,
qu'elle doit eponser.
30. Un jeuue homrae, pour connaitre la couleur de cbeveux de celle, qui
doit etre sa femme, fait, la veille de S. Jean, trois fois le tour dufeu de joie,
prend un tison eiiflamme, le laisse eteindre dans sa main gauche, et le soir,
avant de se coucher, le met sous le chevet de son lit, enveloppe d'une
chemise qu'il a porte trois jours. II faut que tout cela se fasse les yeux
clos. Le lendemain matin, au lever du soleil, le jeune homme trouve,
autour de son tison, des cheveux de la couleur que doivent avoir ceux de
sa future cpouse.
31. II est d'usage de se marier a jeun. On croit, que ceux qui y man-
queraient, sans des motifs bien puissants, n'auraient que des enfants
muets.
32. Les epoux ont grand soin, le jour de leur mariage, de mettre du sel
dans leur poche gauche avant de se presenter a I'eglise. Ce sel empeche
le noeud de I'aiguillette.
33. La rosee de la nuit de la 8. Jean guerit la gale, et le premier seaix tire
d'un puits a I'instant du mimiit, qui commence le jour de S. Jean, guerit
de la fievre. Prus de Nogent-le-Rotrou il y a une fontaine celebre pour sa
vertu curatrice pendant toute la nuit, veille de S. Jean. Hommes et
femmes entrent dans ses eaux et s'y lavent : nulle idee d'indecence ne
trouble la ceremonie.
34'. Le/eit de S. Jean ne brule pas, on pent en pi-endre a la main les
tisons enflammes.
35. Pour se defendre de la puissance des bergers sorciers, on met du sel
dans sa poche, et en passant devant le bei'ger on dit tout bas : ' Berger
sorcier, je ne te crains ni te redoute.'
M. ESTHONIAN.'
1. Marriages take place at the time of new moon.
2. If the suitor rides to the house where he goes a-wooing, he is careful
not to take a mare, else there would be only daughters born of the mar-
riage.
3. When the bride is betrothed, a red string is tied round her body ; and
when the wedding is completed, she must so inflate herself as to break the
string. A sure preventive of difficult confinements.
4. In many places the young couple run out of cliurch, hand in hand, at
the top of their speed, to secure I'apid progress in their business.
5. When the bride is fetched, if she falls on the loay, it betokens the
early death of her first three or four children.
6. If they see the suitor arrive on horseback, they hasten to imdo his
saddle-girth. This also tends to facilitate childbirth in the future wife.
1 Etwas iiber die Ehsten (Lcipz. 1788, pp. 55-88). Nos. 93-99 from Hupel's
Topogr. nacbr. von Lief- uud Ehst-laud (Biga 1777. 2, 134—145).
SUPERSTITIONS. L, M. 1843
7. The bride must not come out by a gate through which a corpse has
lately been carried out.
8. When the bride is fetched in, she must wear no chains or bells, but
be led in in solemn silence ; else she •will have restless noisy children.
9. Directly the wedding is over, the strongest of the relations or guests
lifts the hride and bridegroom aluft, thereby to heighten their married
bliss.^
10. As soon as the wedded pair have stept into their house, a ivatchman
must stay a good while by the household fire, that no stranger may come
near it, and contrive secret sorcery to their hurt.
11. The moment the bride enters, she is led through every part of the
house, parlours, bedrooms, bathrooms, stables and gardens ; and is bound,
as she holds her husband's happiness dear, to drop ribbons or money into
each part, even into the 2vell and the fire.
12. When she sits down, they set a male child in her lap, that she may
have the power to bear men-children.
13. In some parts they used, during the wedding feast, to stick tivo
sivords into the ivall over where the bride and bridegroora sat ; the one
tohose svjord kept up the longest vibration, would live longest.
14. At the meal they are wilfully wasteful of the beer, and spill it about,
so that superfluity may house with the happy pair.
15. Whichever of the pair first goes to sleep, dies first.
16. Rain on the wedding-day means frequent weeping for the wife.
17. At the marriage-feast they set two candles before bride and, bride-
groom ; the one whose light goes out first of itself, is sure to die first.
18. The bridegroom's attendant cuts a small piece off a whole loaf,
butters it, and puts it in the bride's montlt. Her children will then have a
small smooth mouth.
19. In bringing the young wife into the husband's house, they pidl down
tlie fence on both sides of the entrance, that she may drive in swiftly
without hindrance. Then her confinements will come off quickly and
easily.
20. Women with child are careful, in lighting a fire, not to throw the
wood in against the branches, else they would have a difficult labour.
21. A difficult labour is lightened by the husband striding over the
wife.
22. No pregnant woman will sit on a loater-vessel, lest she have too many
daughters, or the fruit be lost in the water.
23. If two pregnant women sneeze together, they will have daughters ; if
their husbands sneeze, sons.
24. In beginning a loaf, a pregnant woman cuts a very small slice first,
that her children may have pretty little mouths.
25. To change the bastels (bast-shoes) once a week in the middle of
pregnancy, and to throw salt three times behind oneself shortly before con-
finement, will ease the labour.
26. None shall step over the feet of a pregnant woman, lest her children
get crooked misshapen feet.
» EA. 433.
1844 APPENDIX.
27. A newborn babe is not placed at once in the motlier's arms, but first
laid at her feet, that her left foot mmj touch its moatlv ; then it will not be
rebellious.
28. A newborn baby's bath-ioater is emptied on the most out-of-the-
way spot, lest, if many trample on it, the child be down-trodden and
despised.
29. The midwife with the baby shall, soon after the birth, take the
uppermost seat at table ; it will then be more highly esteemed.
30. Never pass anything over the bahifs head, or it won't grow; if such
a thing happens, pull the hair on the top of its head upwards.
31. What a hahj first clutches at, shows what will be its favourite occu-
pation.
32. The first time a babe is laid in the cradle, they put a knife, a cross-
key, and some red yarn beside it; these defend it from sorcery.
33. One born on one of the last days of a loeek, will marry late or never.
34. If a maiTied woman has boys only, it is a sign of war; if girls only,
of peace.
35. When a priest visits a sick man, they watch the gait of his horse as
he draws near. If the horse hangs its head, they despair of the patient's
recovery.^
36. A ftoneral must on no account cross a cornfield, even when it lies
fallow.
37. By a corpse they lay a brush, money, needles, and thread. Some
brush the dead man's head, and lay the brush beside him, to bring him
peace.
38. Some drive a nail into the threshold every time a person dies in the
house.
39. The vehicle that has carried a corpse is not admitted unthin the gate
at once, but left outside for a time; else more of the family would follow.
40. The strata on which the sick man died, is all carried out and burnt :
hy footprints in the ashes they can tell if the next loss will be of man or
beast.
41. If one dies at new moon, he takes all the luck with him ; if in Shrove-
tide, he is buried as plainly as possible.
42. On All Souls day every family makes a feast for its departed mem-
bers, and visits the churchyards. In some parts they set food for the
deceased on the floor of a particular room. Late in the evening the master
of the house went in with a pergel (a lighted brand split down its length),
and invited the deceased by name to eat. After a time, when he thought
the souls had made a hearty meal, he, while beating his pergel to pieces on
the threshold, bade them go back to their places, and not trample the rye
on their way. If there was a bad crop, it was ascribed to the souls having
been entertained too scantily.-
43. About the Judgment-day the Esthonian has the notion that all the
churches will then topple over towards the North. He cannot bear the
thought of being buried in that part of the churchyard.
> Conf. Hupel's Topogr. Nachr. 2, 146. 2 More fully in Thorn. Hiarn 1, 49.
SUPERSTITIONS. M. 1845
44. Till the baby is baptized, it has a hymnbook laid under its head, and
afire kept up beside it, to ban the devil, and keep him from changing the
child.
45. During baptism they fix their eyes on the baby, to see if it liolds its
head up or lets it sink down. If up, it will have a long life; if down, a
short.
46. Sometimes, during the service, the father runs rapidly round the
church, that the child may be gifted with fleetness of foot.
47. If by bribing the sexton they can get the haidismal v-ater, they
dash it as high as they can up the wall. The child will then attain high
honours.
48. During baptism you must not talk, or the child will talk in its sleep.
49. Don't have a baptism directly after a burial, or the child will follow
the dead.
50. Leave the chrisom baby's hands free; it will then be quick and in-
dustrious.
51. During baptism a sponsor shall not look about him, or the child will
see ghosts.
52. Many tie rings to the swathings of a chrisom boy, to make him marry
early.
53. They do not like a child to be baptized on another child's birthday.
64. In the chrisom child's clothes some insert, unobserved, moncij, bread,
and garlic ; then the first two will never fail him, and the last protects
from soi'cery.
55. A chrisom child's sleeping shows it will not live long.
56. When none but girls are brought to the font, they will go unmarried
long, perhaps always.
57. No sponsor eats flesh just before the christening, else tlie baby will
have toothache.
58. Parents who lose their first children call the next ones Adam and
Eve, and they live (see Germ. 26).
69. They will have no christening on a Friday ; on Thursday it has more
power.
60. A child christened on a Friday grows up a rogue, and comes under
the hangman's hands.
61. Thunder comes of God chasing the devil, overtaking him, and dashing
Jiim doivn. During the storm they make doors and windows fast, lest the
hunted devil take refuge in their house, and, as God is sure to catch him
up, the house be thunderstruck.
62. Some during a storm fasten two knives outside a window, to prevent
being struck.
63. Many, the first time they hear thunder in the year, take a stone, tap
their forehead with it three times, and are free from headache for a year.
64. Anything struck by lightning they muse over gravely, especially
certain riven rocks ; they think the devil, having taken refuge in or under
them, was there surprised and slain.
65. Many take the rainbov: to be Thunder's sickle, with which he pun-
ishes malignant under-gods who try to injure men.
1846 APPENDIX.
66. Many believe in the power of man to raise wind, and to change its
direction. For this purpose they would hang up a snake, or set up an a,ve,
in the direction whence they wished for a wind, and try to allure it by
whistling. *
67. A sudden noise on New-year s night foi'etells the death of an inmate.
68. They give wild beasts periphrastic names, and avoid their real ones,
when they have to speak of them. The fox they call Hallkuhh (grey-coat),
the bear Layfalgh (broad-foot).
69. The first time they drive their cattle out in the year, they bury eggs
under the threshold over which they must pass, whereby all discomfort is
banned away from them. Once, when a cattle plague broke out, it was
found that they buried one head of the herd binder the stahle door, as a
sacrifice to Death, and to stay the murrain.
70. If the cattle return from pasture, still chewing grass, there will be a
hay-famine.
71. They send the wolf to the rightabout by sprinkling salt on his track.
72. A great hoivling of icolves at early morning foretells plague or famine.
73. Formerly the Ehsts believed, when they heard a great howling of
wolves, that they were crying to God for food, and he then threw them
dumplings down from the clouds.
74. If the wolf carries off a sheep or pig, they let something fall, of their
clothes or of what they have in their pockets, believing that the wolf will
then find his load too heavy, and drop his prey.
75. Some wear the tip of a hen's wing about them, and think it promotes
early rising.
76. They do not like to name the hare often, they think it tempts him to
come and damage their r^e- grass.
77. If a cock or hen walking in the yard trails a straio after it, there will
soon be a corpse in the house, its sex depending on that of the fowl.
78. You can enable a hen to lay eggs by beating her with an old
broom.
79. Some, the first time of driving out cattle, put an egg before the
stable-door; the beast that treads on it is ripe for death, and thej try to
sell it.
80. They gladly sell the first calves of young cows, where the mistress is
her own mother's first child; such a calf cannot thrive.
81. The yoke just taJcen off or about to be 2)ii-t on must not be laid on the
hare ground, or it will chafe and wound the ox.
82. Afire may be checked by throwing in a, live black hen as a sacrifice.
83. In clearing out the corn and flour bins, leave a little behind, or it will
bring misfortune.
84. No farmer is willing to give earth off his cornfields, he thinks it is
parting with a good piece of his prosperity.
85. Let no one ste}} over your girdle ,- it brings on the itch.
86. One is careful not to be beaten with dry twigs, it brings on con-
sumption or leanness.
87. In cutting a new loaf they throro some aside ; from a full cup they
let some drops fall on the ground. It is a sacrifice to the Invisible Spirit.
SUPERSTITIONS. M, N. 1847
88. Many a raan looks glum if you try to find out the depth of his loell,
it would dry up if yon did.
89. One does not like giving all the money in his purse at ouce; if it
can't be helped, let your spittle fall in the purse.
90. They are anxious not to have clothes-props stolen : their loss runs
them short of ash.
91. The first time the cowherds drive home in the year, they are on
arriving sprinJcled ivith water; it is thought to be wholesome for the
cattle.
92. No shearing of sheep at seed-time, for then the wool does not grow
again properly.
93. Bung fallen off the cart is not to be picked up again : it breeds ver-
min.
94. At flax-picking there is no talking, no question answered, no greet-
ing returned ; otherwise the flax does not answer well.
95. If the first that dies in a farmer's new abode be a beast with haii-y
legs, a. blessing rests on the house; if a bird vnth bare Ze^/s, the farmer
mopes, dreading losses and poverty.
96. At night when candles are lighted, the people sigh and cross them-
selves.
97. Every time they kill anything, if only a fowl, they put a piece of it
behind the cattle-shed as a sacrifice.
98. On the accursed spot where a house was burnt down, they never
build a new one ; if, in laying the ground-beam, a single spark is kindled
by a by-blow, it foretells a new fire, and they look out another place to
build on.
99. On the site where a cowhouse is to be built, they first lay rags and
herbs ; if black ants creep on to them, it is a good sign ; if red ants, the place
is pronounced unfit to build on.
lOU. A vjhirlvnnd is the work of evil spirits : where you see dust gather-
ing, you should throw stones or a knife into the heart of the whirl, and
pursue it with cries.
lUl. At a wedding the bride treads on the bridegroom's foot, that she
may never be oppressed by him.
102. Bed streaks in the sky shew that the dragon is setting out ; a dark
hue in the clouds, that he comes home with booty. Shooting stars are
little dragons.
N. Lithuanian.^
1. When the elf is red, he brings people gold; when blue, corn or ill-
luck.
2. It is not good for a corpse to lie so that it can be seen in the glass ;
some say the dead man gets up and looks at himself. Better hang it else-
where.
3. On New-year's eve nine sorts of things— money, cradle, bread, ring,
death's head, old man, old woman, ladder, and key— are baked of dough,
1 Besseldtin Biisching's Woch. Nachr., b. 3 (Breslau 1817). pp. 223. 339.
1848 APPENDIX.
and laid under nine plates, and every one has three grabs at them. What
he gets will fall to his lot during the year,
4. The same evening every girl takes toio or flax, rolls it into a little hall,
sets it alight, and tosses it up. She whose ball rises highest, or burns
longest, will get married that year.
5. If you spin on Shrove Tuesday, the flax will not thrive ; if you go for
a drive there will be good flax. All over Lithuania they drive on that day ;
if the gentlefolk don't themselves, they let their servants.
6. Sow 2^eas when the wind sets from a soft (rainy) quarter; then they
will boil well.
7. Grass mown under a neio moon the cattle reject, or eat reluctantly.
8. The death of the master or mistress must be told the liorses by jingling
the keys, also to the other cattle, especially the hees. Otherwise the cattle
fall, the trees decay, and the bees die out or move.
9. If a hare runs across your path, it means bad luck ; a fox on the
contrary a safe journey and good news.
10. If you take needle in hand on Good Friday, the lightning will be
after you (see Germ. 43). All work on that day is fraught with mischief.
11. Girls must be weaned by a loaning moon, or they'll have too large
a bosom ; boys at full moon, that they may grow big and strong ; but
no children during the passage of birds, else they'll be restless and
changeable.
12. When visitors drive away, don't siveep your floors directly after; it
would bring them ill-luck on their journey.
SPELLS
I. AS. spell for pricking pains. Harl. MSS. no. 585. fol. 186 (commnnic.
by Price). See p. 1244.
II. AS. spell for fertilizing la7id. Osf. MSS. no. 5214 (Jun. 103). See
p. 1236.
III. Exorcismus ad peciides inveniendas.^
Ne forstolen ne forholen nan uht thiis dhe ic age, ne ma the mihte
Herod (no more than H. could) urne Drihten, Ic gethohte see Ead Elenan,
and ic gethohte Crist on rude ahangen. sva ic thence this f'eoh to findanne,
nils to othfeorganne and to vitanne. nas to othvyrceanne and to lufianne.
nils to odhlaadanne. Gdrmund, Godes dhegen, find that feoh, and fere that
feoh. and hafa that feoh and heald that feoh, and fere ham thiit feoh.
thiit he nasfre n'abbe landes that he hit odhlaade, ne foldan thilt odhferie
ne husa that he hit odhhealde. Gif hit hv;l gedo, ne gedige hit him nasfre
binnan thrim nihtum. cunne ic his mihta his magen and his mihta and
his mundcrJiftas. eall he veornige sva er vzidu veornie, sva bredhel theo
sva iliistel. se dhe his feoh odhfergean thence, odhde dhis orf odhehcian
dhence. amen.
This man sceal cvedhan dhonnehis ceapa, hvilcne man forstelenne. cydh,
aer he ^nig other vord cvedhe : Bethlem h;1tt£e seo burh, dhe Crist on
ceboren vas. seo is gemjersud ofer ealne middangeard. sva dheos dsEd
vyrthe for mannum mtere. per crucem xpi. And gehide the thonne tliriva
east, and cvedh thriva : "|" xpi ab oriente reducat. and thriva vest, and
cvedh : crux xpi ab occidente reducat. and thriva sutli, and cvedh thriva :
crux xpi a meridie reducat. and thriva north, and cvedh : crux xpi abscondita
sunt (fuit?) et inventa est. Judeas Crist ahengon. gedidon him dteda
tha vyrstau. h^elon that hi forhelan ne mihton. sva naafre theos daed
forholen ne vyrthe. per crucem xpi. Gif feoh sy undernuraen. gif hit
sy hovs, sing on his feotere odhdhe on his bridel. gif hit sy other feoh, sing
on that hofrec, and ontend dhreo candela, and dfyp on that ofrec veax
thriva. ne mag hit the manna forhelan. Gif hit sy inorf, sing onfeover
healfa thiis huses and aene on middan : crux xpi reducat. crux xpi per furtum
periit, inventa est. Abraham tibi semitas vias, montes concludat Job eb
flumina, Isac tibi teuebras inducat. Jacob te ad iudicium ligatum per-
ducat.
» Nos. III. IV. from Wanley's Catal. 114-5 (conf . 110''. 186". 198b. 27-5*). corrected
by Kemble's transcripts. Many more AS. spells might be culled out of MSS. cited
by Wanley, pp. 44. 83. 228. 231-2-4. 247. 304-5.
1849
1850 APPENDIX.
IV. Benediction.
Ic me on thisse gyrde beluce, and on Godes helde bebeode, vidh (against)
thane sara sice, vidh thane sara siege, vidh thane grymma gryre, vidh thane
micela eo-sa, the bidh jEghvam ladh, and vidh eal thiit ladh, the in tu lande
fare. Sige-gealdor ic begale (sing), sirje-gyrd ic me vege. vord-sige and
veorc-sio'e. Se me dege ne me merne gemyrre. ne me maga ne gesvence.
ne me nfefre minum feore forht ne gevurdhe. ac gehsele me Aelmihtig
and Sunu frufregast ealles vuldres vyrdig Drihten. Svasva ic gehyrde
heofna scyppende Abrahame p^nd Isace and svylce men, Moyses and Jacob
and Davit and Josep and Euan and Annan and Elizabet, Sahavie and ec
Marie modur xps. and eac thte gebrudhru Petrus and Paulus and eac thusend
thira engla. clipige ic me to are vidh eallam feondum. Hi me ferion and
fridhion and mine fere nerion. eal me gehealdon, men gevealdon. Vorces
stirende si me vuldres hyht. hand ofer heafod haligra ruf sige-rOfra sceote
sudh-fastra engla biddu ealle blidhu mOde thiit me beo liand ofer liedfod.
Matheus helm. Marcus hyrne leoht lifes ruf. Lucas min svurd scearp and
scireg. scild Johannes vuldre gevlitegOd. vega Seraphin. Fordh ic gefare.
frind ic gemete. eall engla blfed. eadiges hire, bidde ic nil God sigere
Godes miltse sidhfiit gOdne. smylte and lihte vind veredhura vindas
o^efran circinde viiter simblige hiiledhe vidh eallum feordum. Freond ic
cemete, vidh that ic on this almihgian (sic) mote belocun vidh tha ladhan.
se me lifes eht on engla bla bleed gestathelod, and inna hTdre hand hofna-
rices blffid, th;1 hvile the ic on this life vunian mote. amen.
V. Adjuratio contra grandinem.
(Munich MS. of 11th cent.. Cod. Tegerns. 372.)
Signo te aer nomine Domini .... adjuro te diahole et angelos tuos
. . . . adjuro vos . . . . ut non feratis gmndinem neque aliquam
raolestiam in terminum istum, et non habeatis dicere coram Deo, quia nemo
vobis contradixerit. contradicafc vobis Deus et Dei filius, qui est initium
omnium creaturarum. contradicafc vobis sancta Maria .... adjuro
te Mermeuf, cum sociis tuis, qni jwsitiis es super teynpestatem, per illiusiiomen
te adjuro, qui in principio fecit coelum et terram. adjuro te Mermeiit per
illius dexteram, qui Adam primum hominem ad imaginem suam plasmavit.
adjuro te Mermevt per Jesum Christum filium Dei unicum ....
conjuro te daemon et satanas . . . . te conjuro, nt non habeas hie
potestatem in isto loco vel ini sto vico nocere nee damnum facere, nee
tempestatem admittere nee pluviam valentissimam jacere, etc.
A German iveather-spell h\ a later Munich MS. (Cgm. 734, f. 208) has:
* ich peut (bid) dir Fasolt, dass du das wetter verfirsfc (removest) mir und
meinen nachpauren an schaden (without hurt).'
VI. For a side Horse (p. 1235).
(from Cod. Vindob. theol. 259, bottom of right-hand page.)
Petrus Michahel et Stephanus ambulabant per viam. sic dixit MIchahel.
Stephani equus infusus. signet ilium Deus. signet ilium Christus et
erbam comedat et aquam bibat.
SPELLS. 1851
YII. Contra malum malannum.
(from a Bonn MS. of 1070-90, in Wackernagel's Wessobr. Gebet 67-70.)
Cam minimo digito circumdare locum debes ubi apparebit, his verbis :
ich bimnniun dih snam pi Gode jouh pi Christe. Tunc fac crucem per
medium + et die : daz tu niewedar ni gituo noh tolc noh tut houpit.
item adjuro te per Patrem et Filium et Spiritum sanctum ut amplius non
crescas sed arescas.
Vlir. For a bloody flux.
(Cod. Vindob. R. 3282, fol. 32. Twelfth cent.)
Dere hOligo Christ was geboren ce Betlehem,
dannen quam er widere ce Jerusalem,
da wart er getoufet vone Johaune
in demo Jordane,
duo verstuont (stood still) der Jordanis fluz
unt der sin runst.
also verstant du bluot-rinna
durch des heiligen Christes minna,
du verstant an der note,
also der Jordan tate
duo der guote see Johannes
den heiligen Christ toufta.
verstant du hluot-rinna
durch des heiliges Christes minna.
VIII'\ Blessing on a Journey (Diut. 2, 70).
Ic dir nach sihe, ic dir nach sendi mit minen funf fingirin fanvi undl
fanfzic engili. Gob dich gisundi heim gisendi. offin si dir daz sigi-dor,
sami si d'lv diiz slegi- dor ^ (s.l.for 'selgidor'; query, sa^lde-dor .P). hislo::in
si dir daz wagi-dor, sami si dir daz lodjhi-dor. " des guotin sandi Uolrichis
segin vor dir undi hindir dir undi obi dir undi nebin dir si gidan, swa dii
wonis (dwellest) undi swa du sis, daz da alsi guot fridi si, alsi da waeri, da
min frauwi sandi Marie des heiligiu Cristes ginas (was recovering).
IX. The same (An Engelberg Cod. ; Diut. 2, 293).
Herre sec Michahel hiute wis-tu (be thou) N. sin scliilt und sin s][>er.
min frouwa sea Maria si sin halsperge (hauberk), hiute muoze er in deme
heilig'm fride sin, da Got inne ware, do er in daz paradise chame. Herre
Got du muozist in hescirmin vor wage und vor wafine, vor fiure, vor alien
sinen iiandin gesiunlichen und ungesiunlichen. er muoze alse wol gese-
^ Gate of the flood ; conf. Egi-dor, vol. i. 239.
=< Conf. MS. 2, 1<J8'J : ' der froidtn tor ist zuo getan.'
1852 APPENDIX.
qinut sin so daz lieilige wizzot ware, daa min herre see Johannes mime
herrin dem almehtigeu Gote in den mund flozte, do er'n in deme Jordane
toufte. amen.
In nomine Domini, daz heilige lignum domini gisegine mich hiute,
undenan und obenan, nun buch st mir heiniii, mhi lierze si mir stdhelin, mhi
houbetsi rair steinin (my belly of bone, heart of steel, head of stone), der
(Tuote see Severin der phlege min, der guote see Petir unde der guote see
Stephan gesegineigin mich hiute for allir minir fiande gewafine. in nomine
Dei patris et Filii et spiritus sancti. alse milte und alse linde (soft) muozis-
tu hiute sin ufin mime libe (body) swert und aller slahte gesmide, so miner
frouwun see Mariun sweiz (sweat) ware, do si den heiligin Crist gebare.
Pater noster.
X. From a Munich 3IS. (Hoffm. Fundgr. 3^3).
Ich slief mir hiute suoze
datz mines Trehtins fuozen.
daz heilige himel-chint ;
daz si hinte uiin fride-scliilt.
daz heiHge himelchint bat mich hint uf stan,
in des namen und gnade wil ich hint uf gan,
und wil mih hiute gurten
mit des heiligen Gotes worten,
daz mir allez daz holt si (be gracious)
daz in dem himel si,
diu sunne und der mane
und der tage-sterne scone.
mins gemuotes bin ih hiute bait,
hiute springe ih, Herre, in dinen gewalt
sant Marien lichemede
daz si hiute min frid-liemede.
aller miner viende gewafen
diu ligen hiute unde slafen
und sin hiut also palwahs
als wa3re miner vrouwen sant Marien vahs,
do si den heiligen Christum gebasre,
und doch ein reiniu mait wasre.
min hoHpt si mir hiute sicnlin,
deheiner slahte (no kind of) wafen snide dar in.
min swert eine wil ih von dem segen sceiden (exempt from the
spell),
daz snide und bize allez daz ih ez heize,
von minen hauden
und von niemen andem ;
der heilige himel-trut
der SI hiute min halsperge guot.
SPELLS. 1853
XT. Tohias's blessing on Tobit's journey.
(Brauuswg. uacbr. 1755, p. 321. Hoffm. Fuudgr. 261). '
Der giiote berre sante Tobias,
dcr Gotes wizage (prophet) was,
si lien liebeu sun er sande
so verre in vremdiu lande.
sin sun was ime vile liep,
unsanfte er von ime scbiefc (parted),
unibe in was im vil leide (very sad),
er sande in uber vierzec tage-weide (40 days' journey).
Er sprach : " der Got der vor niemen verborgen (hidden isb,
und des eigen sclialc (servant) dii bist,
der an nienianne wcnket (is faithless),
die armen vil wol bedenkefc,
der niiieze dich hi ate behiieten
durch sine vaterliche giiete
liber velt, durch wait
vor aller noete manec-valt,
vor hunger und gevroerde.
Gob miieze min gebete erhoeren,
so du slafest oder wachest
in holze oder under dache.
din viende werden dir gevriunfc,
Got sende dich heim vil wol gesunb
mit vil guotem muote
hin heim zuo dinem eigen-guote.
gesegenet si dir der loec (way),
uber straze und uber stec,
da vor und da hinden
gesegenen dich des Herren viiuf wunden.
ietweder halben dar en eben
geste dir der himelische degen.
in Gotes vride du var,
der heilige engel dich bewar.
der lip (body) si dir beinin,
ez herze si dir steinin,
ez lioubet si dir stcehelin,
der himcl si dir schiltin,
diu helle si dir vor versperret,
allez iibel si vor dir verirret (miss its way),
ez paradis si dir off en,
alliu wafen si vor dir verslozzen (shut up),
daz si daz vil gar vermiden (avoid)
daz dich ir dekeinez steche noch en-snide (none prick or cut).
^ First 4 lines borrowed ; see Eschenbg's Denkm. p. 279. Tobias segen-spr.
H. Sachs 1, 439'>.
VOL. IV. P P
1854 APPENDIX.
(ler mane nnd ouch din sunne
din liuhten dir mit wunne.
des heiligen geisfces siben gebe
liizen dich mit lieile leben.
der gnote sante Stephan
der alle sin not iiberwanfc (overcame bis trouble)
der geste dir bi (stand by tbee),
swa, dir din not knnt si.
die lieiligen zwelf boten (apostles)
die eren (commend) dich vor Gote,
daz dich diu herschaft gerne sehe.
a'lez liep miieze dir gescheheii.
sante Johannes nnd die vier evangeliste
die raten dir daz beste,
min frouwe sante Marie
diu here unde vrie.
mit des heiligen Kristes bluote
werdest du geheiliget (ze gnote),
daz din sole (so du sterbest)
des himel-riclies niht versfozen werde
jiach den weUlichen eren.
Got gesegne dich dannoch mere.
sante Galle diner spise pflege (tliy food prepare),
sante Gcrtn\t du* guote herberge gebe (lodging give).
sa3lec si dir der lip (bod}'),
holt (kind) si dir man unde wtp,
gnot rat (counsel) dir iemer werde,
daz du gaehes lodes (sudden death) niene ersterbest."
Also segente der guote
Santobias sinen sune,
nnd sande in do in ein lant,
ze einer stat, diu hiez ze Median,
diu burc diu hiez ze Eages :
sit wart er vil fio des.
Got sande in heim vil wol gesniit
mit vil guotem muote
hin heim ze sinem eigen-guote.
Also miiezest du hinte gesegenet
des helfen hiute die heiligen namen dri,
des helfe hiute diu wihe,
min Hebe vrouwe Llarie,
des helfen mir alliu diu kint
din in dem himel-jiche sint,
und der guote Santobias
nnd sin heiliger trut-sun. anien.
SPELLS. 1855
XII. Fur stolen goods}
(MS. of 1317 at Sant Paul in the Lavant valley.)
Darnach dise nachgende gebette, daz soltu dri-stunt sprechen in eim
gadem (chamber), daz dich niemen irie (distui'b), so kunient darin engel
und sagent dir daz du fragest :
" Der heilig Crist vuor von himele mit cngeln manegen, do fuort er an
sineu henden en Frones-bilde (Lord's image), under einem boume er
geraste (rested), do entslief er so vaste. do komen die leidigen diebe, und
verstalen im sin Frones bilde. do er erwachte, tnirete er so vaste. do
sprach diu genedige rain frowe sant Marie, ' des sol guot rat werden, wir
sulen uf diser erden von dem heiligen kinde daz dink noch hi-naht (to-
night) vinden.' — Sabaoth Herre, ich bitte dich durch din einborn san
Jesum Christum, daz dn vergebest rair min siinde, und gib mir ein guot
ende. Jesu Crist, des waren Gotes sun du bist. ich bit dicli,uiid man dich,
daz du dis dinges verrihtest mich."
Disen selben segen maht du ouch sprechen, so dir oder eira andern diner
guten friinden ilt (aught) verstalen xo'irt, daz gar schedelich si und redelich,
niit umb kleine iippig sache, nuwent da ez noturftig und redelich si; wande
(for) so di segen ie edeler und ie besser sint, ie minre (the less) sii helfent
da, man sii bruchet unnotdurfteclich (spells lose their virtue if used on
trifling occasions).
XIII. Exorcism of Gout (MS. at Gottweich ; of 1373).
Ich viibeden dir, gycht, bi der heylgir wandillungiu. vnd hi den heylgin
V wunden viisers lierren Jesu Christi. vnd bi deme bluode dat Gote vyt
(out of) sinen V wunden ran. vnd bi dem erstin menschin dat Got vf
erden ye gemaclit, oder ^-e liz geborren werden. Ich virbeden dir bi den
drin nagelin, de Gode durch sine hende vnd durch sine vusze wrde gesl-jgen.
Ich virbeden dir bi den vyer hidden (4 gracious ones) de da stuonden vf zioeyn
c'ioszui vndspracliin vys (out of) zweyir rauodir libe, ' wer si bede van rechiir
lybden, vmme allis dat mogelich is, des wulden si in geweren.' dat was
^faria, Godis muodir, vnd was Jesus Christus. vnd was min franwe sancte
Elsebe, vnd was myn herre sancte Johannes der deufir. Ich virbeden dir
bi deme bebinden vrdeil (varying verdicts) das Got wil gebiu ubir mich
vnd ubir alle doden und lebenden. Ich virbedin dir bi deme fronen cruce
vnscrs herren Jesu Christi, da he de martil ayu leyt (suffered) durch mich
vnd alle cristeneyt. Ich virbedin dir bi der gotligir kraft de da ist in
hymil vnd in erden, dat da mir Godes knegthe (servant) nyt in-schades an
alien minen glederen (limbs), an haubde, an hirne, an augen, an ceuden
(teeth), an armen, an henden, an viiigereu, an rippen, an rucke, an lenden,
an hufBn (back, loins, hips), an beynen, an vuozin, an cein (toes), an aderen
(veins), noch an alien, da ich mich mach keren (may turn) oder wendeu.
Des helfe mir de Godis kraft, vnd dat heylge graf, da Got selve inne lach
(lay), da her bebede (quaked) allit dat da was. Pylatus sprach, ' hais du
gesugthe odir gegiehte.^' neyn, ich in-han sin nyt. — It sy vrauwe oder
' Nos. XII. XIII. XIV. communic. by Hoffmann.
1856 APPENDIX.
man, der diise wort nbir yme dreyt, der sal sigcbir sin (may be sure) dat in
de geychte nummer gelemen kan (never can lame). Ich geleufe dafc keyn
wif nocb keyn man, der diise wort ubir sprecben kan. want der sunder
(for the sinner) an deme cruce genade gewan. De mach micli Godis knegt
N. gesunt an selen und an libe, as Maria was, do si irs lieben kyndis genas
(got well), amen.
XIV. Herdsman's charm (see p. 1241).
XV. For the llowing Worm (Cod. Pal. 367, II'S^).
Dis ist eyn guter seyn vor den hlasinden worm : " Der gute berre sentbe
lob der lak in deme miste. ber clagete deme beilge Criste, wi syn gebeyne
essen die worme cleyne. Do spracb der beilge Crist, wen nymandt besser
isfc. icb gebite (bid) dir, ivorin, dii siest wies (wbite) adir swartz, geel adir
gruene adir roet. in desir stundt siesta in dem pferde toet. in Gotis
namen amen." Nota. man sal das pferdt nennen alz is gebaret is (by bue
of bair; see XXXV). — Dis ist eyn seyn vor den pirczil : ^ " S.orestu , tvorm
yn fleiscbe nnd in beyne. vornem was das beilge euangelium raeyne. du
seist weis, swartz adir geel, griliie adir roet. der gebutet myn berre sentbe
lob in desir stunt siestu in desem pferde toet. in Gotis namen amen."
ISTota. man sal deme pferde treten uf den vorder-fuss, und sal ym runen
(whisper) in das rechte oer desen segn (conf. RA. 589).
XVI. Conjuring a magic Horse (Cod. Pal. 212, 45'^).
Wiltu macben ein pferd das dicb trag wo du wilt, so nymb ein plut voli
einer fledermaus (blood of a bat), wen es dan nacbt ist, so gang zu einern
haus beimblicb an das ende sin. und schi'eib an die baus-tur und die
. . . . in namen oranii. geapba. diado. wen du si gescbriben bast,
so gang dan ein weil, und kom dan berwider, so findestu ein ros bereit mit
sail und mit zaum (bridle) und mit allem gezeuge. Wen du dan uf das ros
wilt sitzen, so tritt mit dem rechtem fuss in den linlcen stegreif, und spricb
die bescbwerung : "Icb bescbwer dicb, ros, bei dem Vater und bei dem
Sone und bei dem beilgen Geist, und bei dem scbepfer bimelreicbs und
erdreicbs, der alle ding aus nicbts gemacbt bat. Icb bescbwer dicb, ros,
bei dem lebendigen Got und bei dem waren Got, bei dem beiligen Got,
das du an meinem leib nocb an meiner sel noch an meinen glidern nit
gescbaden mugst, nocb mit keinerlei bindernus." So sitz frolicb uf das
pferd, und solt dicb nit segen, und foi'cbt dicb nit. Wan du komst an di
stat do du gern werest, so nymh den zaumb vnd grab in binder die erden.
Wan du das ros wilt baben, so nymb den zaumb und schutel in vast, so
komt das ros. So bescbwer es aber (again) als vor, und sitz doruff und rit
wo du wilt, und lug (look) das du den zaumh icol heliallest (keepest).
verleurstu den zaumb, so mustu das pferd wider machen."
1 Diirzel,g\in-hirzel. Frisch 1, 157'=. 38.3».
2 Conf. supra, Hartlieb, p. 1768. The importance of bit and bridle in magic
horses is seen in the story of King Beder in the Arabian Nights.
SPELLS. 1857
XVII. Conjuring the Hedge-stich}
Geh zu einetn zaun-steckeu uiid sprich : Zaunstecken, ich ivech dich !
min lieb das wolfc ich. ich beger (desire) vil mer, dau aller teiifel her
(host). Her zu mir, so riir ich dich zaunsteokeu. alle teufel miisseii dich
wecken, und fiiren (lead thee) iu das haus, do raein lieb get in uiid aus.
dass du miissest farea in die vier weud (4 walls), wo sich mieu lieb hin ker
(turn) oder wend ! es ist aller eren wol wert. ich send ir einen boclc (zum
pfert). Ich ruf each heut alle gleich. bei den drei negelu reich. und
bei dem rosen-farben blut, das Gotfc aus seiiien heiligen wunden floss,
ich beub (bid) euch teufel her. ir bringet zu mir mein lieb N. her, zwischen
(twixt) himel und erden, das es nit beriir (touch) die erden, fiXrt es oh alien
baumen her, als man I\raria thet, do si fur in ires Kindes reich." Und
nira die caracteres alle zu dir, und bias dreimal auf die hant, und schlage
dreimal gcgeu in (them), so miigen sie dir nit geschaden.
XVIII. Against Wolves, etc.
Christ sun gieng uuter thii'r, mein frau Maria trat herfiif : ' Heb uf
Christ sun deiu hand, und versegen mir das viech und das land, das keiii
loolf beiss, und keiti toulp stoss, und kein dieb komm iu das gebiet. Du
herz trutz markstein, hilt' mir das ich kom gesuat und gevertig heioi ! '
(Conf. XL^)
XIX. Das die Wolf das viech nit essen.
Ich beschwer dich, Wolf-zan (-tooth), bei dem vil heiligen namen, und
bei dem vil heiligen Barn, den uuser Hebe frau trug an irem arm, das
du noch alle dein genossen das viech nit beissen noch stossen. Es muss
dis nacht sein als war und als vast, als das heilig paternoster was, das Got
aus seinem munde sprach.
XX. On Going Out.
Hude (to-day) wil ich uf sten, in den heilgen friden wil ich gen, do
unser liebe fraue iu gieng, do sie den heilgen Crist inphieng. Noch hute
wil ich mich gorten (gird) mit den heilgen funf worten, mit den heilgen
sigeringen, mit alien guten dingen. Allez daz dages alt sij daz sy mir holt !
unser lieben frauwen zunge sy aller miner fiende miiiide! amen.
XXI. For a Journey.
Ich dreden hude (I tread to-day) uf den phat, den unser herre Jesus
Cristas drat, der si mir also siiss und also gut ! nu helfe mir sin hedges
rose-farbes blut, und sin hedge funf wunden, das ich nimmer werde
gefangen oder gebunden ! von alien minen fieuden mich behude, daz
helfe mir die here hude (heavenly care), vor .... fliessen, vor
1 Nos. XVII-XXXVII from Mone's Anzeiger for 183i, p. 277 ; the same Anz. for
'34, p. 46, has a Wound-spell and a Blood-spell from a Wolfenb. MS. ; and those
for '33, p. 234, aud '37, p. 404, a si^ell agaiost sorcery, and a few against
fire.
1858 APPENDIX.
swerten und vor schiessen, vor aller slachfc ungeLiire, vor scbuoder gesell-
schaft und abenli'ire ; das alle mine bant von mir enbunden werde za
hant (at once), also unser here Jesus inbunden wart, do er nam die himel-
fart!
XXII. Aiii sclioner sege.v, alle Sehtevier zu thun.
Am Mantag vor der Fronfasten (ember-week), der Mantag is kraftiger
dan die Fronfasten. vur aufgcmg der sonne, ^mheschrauen. spricb also :
" Hier ein, in dese liof-stat gehe ich 'nein. solche land bescbliesst
(encloses) Got mit seiner aignen hand, er bescbliesst sie also fest mit
dem siissen Jesu Crist, disen gibel oben und disen gibel unden. diser
gibel unden, der isb mit engeln uberzogen verbunden. Feuer vom clacli,
dieh vom loch, rauher vor der tliur ! unser Hebe frau trib heut selbst
darfilr, das ave-maria sei vor der tbiir, das paternoster der rigel (bolt)
darliir. uud was der lieb b. Lorenz hat gegert, das bat der heilig Crist
bewert, das niemaut starker ist dan der heilig Crist, der gelie herein
und nemb was hier innen ist. im uamen ■\\-\- amen." 15 pat:, 15 ave, und
credo.
XXIII. Against Hail.
Item, macli den ffeil {i.e. figure of an arrow) auf die erden gegen dem\
wetter, oder auf ein deller (plate), und setz in gegen dem wetter ; uud nim
ein weich-brun (holj-water pot), und spritz dreu kreuz gegen dem wetter
im nameu, u. s.w. und sprich : "Ich peut (bid) dir, schaur und hagl, in
der kraft der heilgen drei nagl, die Jesu Cristo durch sein heilge hand
und fuss wurden geschlagen, er du kumbst zu der erd, das du zu wind
und wasser werd, im uamen etc." mach dreu kreuz mit dem weich-
brun gegen das wetter.
XXIY. For a Fire.
Wellent ir feuer leschen (quench), so sprechent wie hernach folgt; auch
das ir ain prant (brand) von demsel higen feuer in der hand haht, wo aber
solliches nit beschehn miJcht, sol es danijacht mit andacht gesprocbeu
werden : " Unser lieber herr Jesus Christus gieng uber land, und er fand
einen riechenden pi'aut, den hueb er uf mit seiner gotlichen hant, und
gesegent disen riechenden pi'aut, das er nimer weiter kum. in dem namen
etc." und darzue betb 5 p. 5 a. 1 cr.
XXV. Against Fire.
Wer feuer verhiiet, dass seiu haus und statel nit priunent werd, der
mach alweg mit der hand ein creuz, und sprech wie hernach folgt : " Meiii
luais das sei mir umheschioaifen mit engelisclien raifen, mein haus sei mir
bedeckt mit einer englischer deck ! das helf mir Gotes minu, der sei
alzeit haus-vater und wirt darin ! "
SPELLS. 1859
XXY\ For a Fire.
Sprich: "■ Feaer, ich gopeut (bid) tlii' in dem iiatneu Jesu, das da nit
weiter kumest. hehalt (hold in) dein funk unci flammen, wie Maria ir
jungfrauschaft und er (honour) behalten babvor alien niannen. das sei dem
feuer zue pness zelt (counted as ([uittance) in namen etc."
XXVI. Afjainst Fever.
Zwig, ich hitch click, Rett nu mid micli (twig, I bend thee, fever, void me)'
bi dem heiligen nagel, der uiiserm lieben herren Cristo Jesu durch t-iii
recliLeu hand ward geschlagen! und als menig bluts-tropf dar-vou
ran, als meniger rett mid mich, und gang rair ab ! im namen u. s. \\.
XXVI r. Against Diseases.
Icb stand uf den mist (dunghill), und ruf /.u werden Crist, das er mir
buss (rid me of) die reclaen spurcn-fuss, und das heiqd-gescheab und den
herz-ritten, und alien seinen sitten, und gel-siicld und sibenzich gesucht ; und
ist ir keiner mer (any more), den buss mir Gott der herre, und gang aus
her ruck-hein, und gang aus her ri2^p, und gang ab in das ■wilt zorach !
das buss dir der man, der den tot an dem heilgen creuz nam.
XXVIII. Against the IVorrii.
"Ich beschwor dich. Warm und Wiirmin, hei der waren Gottes minn,
und bei der waren Gothait gut, das dein aiter (matter) und dein bliit werd
lauter und auch rain (pure) als unser lieben frauen gspint, die sie gab
Jesu Crist irem lieben kint ! im namen Gob des vaters etc." Item, nim
den gercchten dumeu (right thumb) in die gercchte hant.
XXIX. The Same.
" Wtmn, bist du dinne, so bent ich dir bei sant .... miiine, du
seiest weiss, schwarz oder rot, dass du hie ligesb tot ! " Ist's ain vich
(animal), so streicheud im mit der rechten hand iiber den rucken ab.
ist's dan ain mensch, so nemend im den finger (take his f) in die hand,
und sprechend 5 vatter unser, 5 ave Maria und ain globen (belief).
XXX. Against Ague.
Griiss dich Gott, vil-heiliger tag ! niram mir jnein 77 kcdt-wee ab; is
eben einer drunder, der nit zu erbitten ist, so nem mir's der lieb herr
Jesus Crist, der am heilgen fran-kreuz verstorbeu ist. in dem namen
u. s. \y.
XXXT. To he tcorn under the right arm 24 hours.
Es giengcn drei selige briider aus in guter frist (lime),- begegnet inen
herr Jesus Christ, unser liuber herr Jesus Christ sprach : ' Wo welenb ir
hin! ' ' Wir welenb hinter den zaun (hedge), wir welent suclien das
' Rett = v\ic (febris). ' Mit der metten du mich nut ! ' Kolocz 2G3.
- A spell iu Keisersp. Ameis 50" begins : ' Es gieugeu drei briider iiber feld.'
1860 APPENDIX.
kraut (seek the herb) das zue alien wanden guet isfc, es sei gleich gehaiien
oder (jestochen ' (a cub or a stab). Uuser lieber lierr J. Cr. sprach : ' Ganfc
auf Messias berg, nement die wol voti denen scbafen, und das moes vou
denen steinen, und das ol von denen bemen.' druck darein und darauf,
so heilt die wunde von grund auf, es sei gleicb gelianen oder gestochen oder
hrochen, wie es mocbt ergangen seiu, so sol es weder geschivelen oder
schweren (swell nor fester), sol aucb keines eiters begeren (conf. XXXIX).
Wie Lucas auf Severines-berg bat gesprocheu, wie die Juden unsern
herrn J. Chr. umb unscbult baben gestochen. das wait Got der vatter
u. s. w.
XXXII. A fine charm for Stanching Blood.
In unsers herren Gottes herz da stuenden (stood) drei rosen. die erst
ist sein dugent, die ander ist seiu vermogen, die dritt ist sein will — Vluet
steh still' im namen u. s. w.
Another: Louginus der man, der unserm herren Jesu Crist sein
gerechte seiteu hat auf-getan (opened), daraus lann wasser und bluet — ich
beschwore dich, hluet, durch desselbigen bluets ehre, das da nimer hliietest
mere ! im namen u. s. w.
Another: 0 Got, der immer ewig ist, der aller menschen hilf und trost
ist— ich biifc dir, hlut, das du sfil standist, als die menschen am jungsten tag
(last day) still stan miissend, die nicht nach Gottes willen bant getan (have
done).
XXXIII. For the Isfail in a horse's eye.
Welches ros (whose horse) den nagel bet in dem ougen, der sol ain stro
nemen aiu nacht, als dick er mag, und sol ira sin atem (breath) in das oug
uiichter kuchen (breathe, fasting), und sol mit seinem finger gen dem oug
giifen, und sol sprechen : " Ich gebilt dir's, Nagel, bi dem vil hailgen
Gottes grab, da Got in selber lag uuz an (until) den hailgen Oster-tag, das
du verschwinist, Nagel, und dorrest (dwindle and dry up), als die Juden
taten, die verschwinend und verdorrendeu. das gebiit der Vatter u. s. w."
XXXIV. For the Worm in horses.
Welches ros (whose horse) die wlirm in dem gederm (guts) hat, und in
dem magen, der sol das ros mit seinem linken fuss stossen, und sol
sprechen: " Wurm, und al di ^viir)n, die in dem ros sind, das euch des ros
lib, flaiscb, gederm und bain also laid sige (as loathsome be) ze uiessen
und ze bruchen, und euch das als unraar (distasteful) sig, als unserm
Herren ains ffaffen wip, die des tilfels velt-merch (field-mare) ist, als was
mlissent ir (so surely may ye) in dem ros-flaisch sterben. das gebiit euch
u. s. w."
Welches ros den uss-ioerfenden (vomiting) tourm hat, der sol sprechen :
" Ich gebtlb euch, wurm und wiirmin, das du des rosses flaiscb und bain
und al sin lip [lassest], das dir darin sig als wind und als we, und dir darinne
sig als laid, als S. Petern was unsers Herren marter, do er vor den richtern
und den Juden floch; dar dir darinne werd als we, unz das er das wort
SPELLS. 1861
gesprech, das S. Peter sprach, do er ze Kom ze dam ersteii in das miitister
trat; das ir uss dem ros tiiessead, oder aber heruss fallead, oder in dem los
sterbeud, und ewer d'heiner niinmer lebend werde. das gebiit each dei-
man der die muiter und den tod iuid (suffered)."
XXXV. Foi- a Horse.
Item ain pfart, das sich strichet, so ziich es unter den liimel an ainem
Sontag frii vur der sininen vfijang, und A'er dam ros den Icopf Qegen der
smmen, und leg dine zwen dumen (thumbs) criiz-wis uber ain ander, und
halt die bend umb den fuss, doch das sie den fuss nit an rilren (not touch),
und sprich: "' Longinus war ain Jud, das ist war. er stach unsern Herrn in
sein siten, das ist war (und netn das pfiird bei der vaib), das si dir fiir das
streichen gut! "
o^
XXXVI. Oh losing a Horse-shoe.
Item ain pfiird, das ain isen verliert, so uim ain brot-raesser (bread-
kuife), und umb-scbnit im den huf an den weuden von ainer fersen (heel)
zu der ander, und leg ira das messer criiz-wis u£ die solen, und sprich :
*' Ich gfcbiit dir, huf und horii, das du als liitzel zei-brechist, als Got der
herr die wort zerbrach, do er liirael und erd beschuf." Und die wort sprich
dri-stunt uach einandei*, und i> pat. n. und o ave Maria ze lob ; so trit
das pfard den huf nit hin, bis das du glichwol zu ainem schmit komen
magst.
XXXVII. Wo man die Milich stelt.
Nimb weich-wasser (holy water) und spreng's in den stall, niml) guu-
reben (ground-ivy), geweicht salz und mer-linsen (duckweed) : ich gib dir
heut gunreben, merlinsen und salz ; gang if durch die loolken und bring
mir schmalz und milich und molken!
XXXVIII.' Against the Holdichen.
Fahr aus, und fahr ein in X. wie bist du hereingekoramen ? du soUt
gedeuken, dass du da wieder heraus kommst. wer dich herein gebracht
hat, soil dich wiederum herausbringen, er sei hei oder sei ; und sollst einen
beweis (sign) von dir geben, dass man siehet, dass du hinweg bist.
Another: Das walte Got und der teufel! fahr hin da du nutze bist, und
thu wie ich empfangen babe !
Another: Alle in und alio ut ! so spricht die liebe jungfrau sente Ger-
drut.
Another: Wolauf elh und elbin, zwerg und zwergin, unterwarts und ober-
■wiltts. du sollst zu dem und dem, du sollst seine heine neckcn (torment),
du sollst sein jleisch schmechen, du sollst soin hint trinken, und in die erde
sinken ! in aller teufel namen.
Another: Du elben und du elbinne, mir ist gesagt, du kannst den konig
von der konigin bringen, und den vogel von dem nest, du sollst noch ruheu
1 Nos. XXXVIII. XXXIX. from Voigt's QuedHnburg Witch-trials.
1862 APPENDIX.
iioe'u rasten, du kommst deiin unter den buscli, das du deu menschcn
keinen schaden thust.
Another: Op unsers Gottes berge ist unsers herrn Gottes born (well), in
nnsers berrn Gottes born ist unsers berrn Gottes nap (bowl), in unsers
herrn Gottes nappe ist unsers berrn Gottes appel, Yiegb sente Johannis
evangelium, das benimmt einem (rids one of) die hosen dinger, der liebe
Gott wolle belfen, dass es vergehe, und nicbt bestehe!
Another: Joseph und gardian die giengen vor Gott den herrn stan ; da
sie vor Gott den herrn katnen, trauerte (sorrowed) Joseph also sebre. Es
spracli Gott mein lierre: 'Joseph, warum trauerst du so sebr?'— 'Die
unternsen Meiiie woUen ausfaulen (the underground tinies want to rot)
mein fleisch und meine beine.' — ' Icb verbiede es den uiderseii hleinen, das
sie nicht ausfaulen mein fleiscli und meine beine ! ' ^
Another: Die heiligeu Drei Konige giengen iiber das ioid, do midten
ihnen (met them) alp und elhln." Albinne, das solt da nicht thun, kebre
wieder um.' im uaraen u. s. w.
Another: Hehhe-mutter und liocli-muiter, lege still ein deinera blode, als
Jesns lag in seiner mutter schote.
XXXIX. Against Diseases,
Unser berr Jesus Christus und dieser wasser-fluss, icb verbiisse dir,
siehen iind siehenzig schuss (77 sbot) ; sieben uvd siehenzig scuclie, die seind
mebr denn wir verbiisseu ; weichen von diesem gerucb (?) neunerlei
geschuss ! das sei dir zur busse gezahlet (counted as quittance), im namen
etc.
Es giengen drei Salomen iiber einen ol-berg, sie giengen iiber eine griine
aue, da begegnet ihnen Marie unse liebe fraue : ' Wohin ihr drei Salomen ? '
— ' Wei willen hen-gabn ut, und seuhen mangerlei god Icrut (see XXXI),
dat stikt nicht, dat hrikt nicht, dat killt nicht, dat swillt nicht.' im namen
u. s. w.
Unse leve frue ging still over land, se gesegene desen hilligen brand, dat
he nich quillt oder schivilU und inivorts fritt !
Wollet ihr boren des Herrn wunder grot, da Jesus Christus von L^arien
auf den erdboden scbot, in einer billigen spangen, damit sie den herren
Jesum Christ empfaugen. sie trug ibn unterm herzen vierzig wochen ohne
schmerzen, sie trug ibn gen Betlebem in die stadt, da Jesus drinne geboren
wai'd. Sie schickten ibn iiber das wilde meer, es ware noth sie hinter ibn
kiimen, drei scbarfe dornen mit sicb nahmen. das eine was de barte nagel,
de ward dem heiligeu Christ durcb hande und fiisse geschlagen. Die
falschen Juden waren oft bebende (quick), sie warfen ihm ein dornen kron
auf sein haupt, dass ihm sein rosin-farbnes blaut durcb seinenbraunen bart
floss. Johannes thilt einen hellen scbrei : ' Hilf Gott, mir bricbt mein berz
cntzwei. die mutter Gottes willj gar verderben, J, Christus wird gar am
kreuze sterben.' Wie be do gestorbeu was, do verwandelt sicb laub und
gras, und alles was auf dem erdboden was. Ut welken munde (out of
J A similar formula in the little Book of Eomanus (Gorres's Volksbiicher, p. 205).
- The orlg. has absurdly ' alflnadi alfinie,' evid. for the L. Sax. aJfindi elfin.
SPELLS. 1803
whose moiitb) dies gebet wild gesprochen, der wird (may he be) nichf
gehauen oder gestochen, dem wird kein haus verh-ant, kein jungfiaulich
herz wird audi zu schatiden, keiner fnmen .... geluugen! das helf
inich Gott uud seine heiligeu liinf wundeii.
XL. Fragm. of a 'prayer against Fire and Tempest.
(Andr. Gryphius' Horribilicr. p. 768)
Das wake der es walten kanii ! Matthes gang ein, Pilatus gang aus,
isb eine arme seele draus (i.e., out of hell). ' Arnie seeie, wo kommst du
her (from)? ' — ' Aus regen und wind, aus dem fenrigen ring.'
XL.*^ Beginning of a Spell (14th cent.).
Unser Herr saz und stunt nnder der kirch-tilr, da kam soin lieb traud
muter gangen (lierf iir) : ' Draut son, meiii herre, wie siezesb du trawren so
sere?' ' Acb, herczen-liebew muter mein, solt ich nit trawrig sein ? '
Da kom ich an hulwechs perg gangen, da schoz mich der hnl weeks, da schoz
mi"h die huliuechsin, da schoz viich als ir hin-gesind (all their household),
etc. Conf. XVIII.
XLI. For a Fire.
A fire can be charmed, if he that speaks the charm ride three times round
the flame; it will then go out. But the third time, the fire makes a msh
at him, and if it catch him, he is lost. ' Feuer, stand stille um der worte
willen, die S. Lorenz sprach, da er den feurigen rost ansach (looked at the
burning gi'idiron).'
Another : ' Gott grlisse dich, liehes feuer, mit deiner flamme ungeheuer !
das gebeut (bids) dir der heilige mann Jesus, du solt stille stau, und mit
der flamme nit fiir bass gan (no further go)! im namen etc'
Another : ' Feuer-glut, du sollst stille stelin, und wie das liebe Marien-
kind die marter am kreuze hat ausgestanden, der hat um unserer sixude
willen all still gestanden.' While uttering these words three times, one
shall take a little earth from under one's right (or left) foot, and cast it in
the fire (conf. a Danish spell in Nyerup's Morskabsl. 200).
XLII. Against Elbe.
Ich beschwore dich, alb, der du augen hast wie ein kalb, riicken wie ein
teig-trog, weise (shew) mir deines herren hof !
Ihr eZ6e/i, sitzet teste, weicht (budge) nicht aus eurem neste ! Ihv elhen,
ziehet fort, weicht bald an andern ort !
Im thume steht die rosenblume, sie ist weder braun noch fahl. so
miissen die liiif-dinger (hip or thigh elben) zersteuben und zerfahren
(disperse), und kommen der liirtischen Margareten in's teufels nameu
an ! (Carpzov's Pract. rer. crim., pars 1, quasst. 50, p. 4:20).
In burying her elben, the witch puts a little wax, some threads of flax,
and some cheese and bread in the grave with them, and accompanies the
1864 APPENDIX.
action with the words: 'Da, elhen, da, wringefc das waclis, spiiinefc das
flacks, esset den kilse, esset das hrot, und lasst mich ohue noth ! ' (Elias
Casp. Eeicbardt's Verm, beitr. 3, 309).
XLIII. For Fever, etc.
Fieber liin, fieber her! lass dich blicken nimraer raehr! falir der weil
in ein wilde au ! das scbaft dir eiu alLe frau. Turtel-taubchen ohue gallen ;
Ticdte gichtclien, dn soUst fallen !
For icorm in the finger. Gott vater fahrt gen acker, ei* ackert fein
wacker, er ackert iviirine heraus. einer war weiss, der auder schwarz, der
dritte roth ; hie liegen alls wiirme todt.
For ulcered lungs. Scher dich fort, da schandliches Irust-geschiollr, von
des kindes rippe, gleich wie die kuh von der krippe ! (see Superst. 873).
For harm-grand. To uproot this eruption, wash in a pool where cats
and dogs are drowned, saying the words: 'In dit water, woriii versupeu
manch katt und hund, darin still ik di barmgruud. itn namen u. s.w.'
(Schiitze's Hoist. Id. 1, 70).
XLIV. For the Gout.
Before daybreak on the first of May, the gouty man must go into the
wood, there silently let three drops of his blood sink into the split of a
young pine, and having closed up the opening with wax from a virgin bee- ^
hive, must cry aloud: ' Give you good morning, Madam Pine, here I hring
you the gout so fine; what I have borne a year and a day, you shall bear
for ever and aye! Earth's dew may drench you, and heaven's rain pour,
but gout shall pinch you for evermore!' (Ernst Wagner's ABCeines
henneberg. fiebel-schiitzen, Tiib. 1810, p. 229).
XLV. For Women in Labour.
Unser Hebe frau und unser lieber herr Jesus Christ giengeu mit ein-
ander durch die stadt:^ ' 1st niemaud hier der mein bedarf (has need of
me)? Liegt ein krankes weib, sie liegt in kindes banden. Gott helj ihr
undihrem lieben kind von einander ! das thuberr Jesu Christ, der schliess
auf (may he unlock) schloss, eisen und bein ! ' Oonf. the following in
Mone's Anz. for 1831', p. 278 : Ich bitte dich, Maria und Jesu Christ, das
rair das schloss verschlossen ist, der Maria ruhet unter ir brust, das mir
das schloss wider uf wisch (fly open).
XLVI. To forget Women (conf. ON. o-minnis-ol).
Ich weiss wol wo du bist, ich sende dir den vater herrn Jesu Christ, ich
sende dir der treusten boten drei (three messengers), die auf erden und
himmel sind, den einen in dein gemiite, den anderu in dein gebliite, den
dritten in deines herzens block : Gott gebe dass alle iveiher und mllgde in
deinan herzen verstocken (moulder) ! Ich sende dir den siissen herrn
Jesum, den siissen herrn Christum, die stumpfen nagel drei, die Gott dem
^ Many such beginnings, e.g. : ' Christ and his mother came out of a wood, went
over field and went over land, up hill, down hill, faggot in band, etc'
SPELLS. 1865
herrn wurden geschlagen, den einen durch seine bande, den einen durch
seine fiisse, den dritten durch seiu herze: Gott gelje dass du miissesfc
vergessen alle iveiher in cleinem lierzen ! im naraen etc.
XLVir. To stop Thieves}
Wie Maria inm kinde-befcte lag, drei engel ibr da pflagen (tended), dev
erste hiess S. Michael, der ander S. Gabriel, der dritte biess S. Rafael,
da kamen die falscben Jndcn, und wollten ilir liebes kindlein stehlen. Da
spracb Maria: ' S. Petre, bind!' Petrus spracb : ' Icb hab gebunden
mit Jesu bandeii, mib Gottcs selbst-eignen (very own) banden.' Wer mir
ein diebstal that stehlen, der muss stehn bleiben wie ein stock, fiber sicb
seben wie ein block, wann er mebr kann zilhlen (count) als sterne am
bimmel stebn, alle scbnee-flocken, alle regentropfen, wann er das alles
kann thun, mag er mit dem gestolen gut bin-gebn wo er will, wann er's
aber nicht kann, so soil er stehn bleiben mir zit, einem ffand (pledge), bis
ich mib meinen leiblichen augen iiber ihn sehe, und ibm ur-laub (leave)
gebe, wieder zu gebn.
XLVIIT. To root one to the s2yof.
Hier stand so fest, als der baum bait sein asfc (boughs), als der nagel
in der wand (wall), durch Jesum Marien sohn; dass du weder scbreitest
noch reitest, und kein gewehr (weapon) ergreifest ! In des Hochsten
nameu solt du stehn.
XLIX. The Same.
Ich thu dich anblicken, drei bluts-tropfen sollen dich erschricken in dei-
nem leibe, der erste mit einer leber, der zweite mib einer zunge, der dritte
mit einer mannes kraft. Ihr reitet oder gehb zu fuss, gebunden sollb ibr
sein so gewiss und so fest, als der baum halt seine ast (bougbs), und der
ast hiilt seine nest, und der hirsch (bart) halt seine zungen, und der herr
Cbristus uns hat das himmeh'eich errungen (won); so gewiss und wahr
soUt ibr stan, als der heil. Johannes stand am Jordan, da er den lieben
herrn Jesum getaufet; und also gewiss und wahrhaftig solt ihr stehn, bis
(till) die liebe gottliche mutter einen andern sohn gebiihret, so gewiss
solt ihr seiu gebunden zu dieser tag-zeit und stunden (hour) !
L. To make oneself Beloved.
Ich trete fiber die schwelle (tbreshold), nehme Jesum zumeinem gesellen
(companion); Gott ist mein schuh, himmel ist mein hut (hat), heilig kreuz
mein sclnvert ; wer mich heute siebt, babe mich lie.h raid werth ! So befehl
(commit) ich mich in die beilige drei benedicts pfennung (keeping.^), die
neun-mal-neun (9 X 9) geweibeb und gesegneb sein ; so befehl ich mich in
der heil. Dreifaltigkeit leuchtung; der mich heute sieht und hort, der
habe mich lieb und loerth. im namen etc.
^ Similar Danish spells in Nyerup's Morskabsl., pp. 197-8.
18GG APPENDIX.
Lr. To make oneself Invisible.
Griiss euch Golfc! seid ilir wol-gemut (are ye merrj) ? habfc ihr ge-
trunkeii des heriii Cliristi blut ? ' Gesegne mich Gott, ich bin wol-gemut,
ich habe getrunkeu des herrn Cbristi bhat.' Cbristus isfc meiu mantel,
roch, stock nwd fuss, seine beih'ge fiinf wunden mich verbergeu tbun (do
bide). Iiep. ' Gesegne micb — Cbristi bhit.' Cbristus der berr, der die
bbnden sebend gennacbt, und die sehenden bHnd macben kann, wolle eure
augen verdunkehi uiid verblendeu (darken and dazzle), dass ibr micb nicbt
sebet nocb merket u. s. w.
SWEDISH.
LTI. (from Fernow's Wlii-meland, p. 250 seq.)
Sanct Jobannes evangelist, ban bjgde bro (built bridges) for Jesum
Cbrist. Tjlr Herre ilr min hripija (armour), ocb Jesus ar min (orsvar. ser
Tal for (provides against) min fall idag ocb bvar da.g, /or den heta eld (bot
fire),/(ir den hvassa orm (sbarp worm)./o)- de7i hlinda man, som alia vabla
villa kan. Den ena bon (piajer) foi- min noJ, den ara for miu dod, den
tredje for min fattiga sjal (poor soul).
Afton-hon (evening prayer). Jag bigger i vdrs Herres trost, korsa
(crosses) gor jag for mit brost. signe mig Sol, och signe mig Mane (sun
and moon bless me), ocb all den fri'igd som jorden hdr (joy ibat earth
bear.*). Jorden iir min bnjnja, ocb bimmelin itr min sJcJold, ocb jungfru
Maria ar 7nit svdrd.
(Iter: Nu gS,r jag te siingje (bed), med mig bar jag Guds angle, tolE (12)
te hand och tolf te fot, tolf te bvar ledamot (limb).
dnnu en annan : Vilr herre Jesus rider ofver bede (heath), dar muter lian
den lede (evil one). ' Hvart (whither) skal du ban ? ' sade v§,r herre Jesus.
— 'Jag skal S,t kotfc at suga blod.' — 'Nej, jag formenar dig; du skal ur
ben och i kutt (out of bone and into flesli), 'nr kijtt och i skinn, ur skinn
och dndd at helfvetes fina ! ' genom tre namn.
At dofva verk (to allay pain) : VSr bene Jesus rider in p§, kyrko-eard,
dar dofde ban bS,de verk och sdr. Jesus somnade, verken domnade ; Jesus
vaknade, verken saktnade. genom tre namn.
DANISH.
Llir. (from Nyerup's Morskubsl. 200. 201).
At dulge eg og od (to blunt the edge and point). Las disse ord strax
naar (as soon as) du seer knivene eller sviirdene dragne: * Stat, eg og od,
med de samme ord som Gud skabte bimmel og jord. stat, eg og od, med
de samme ord som Gud skabte sig selv med kjod og blod i jomfru Maria
liv! i navn Gud faders etc'
Vor herre Cbristus red i herre-fard, dovede ban alle dragne svard; alle
de vaaben (weapons) som ban saae, dem tog bane eg og odde fia, med sine
to bander og med sine ti fingre, med sit velsignede blod, med sin vardig
bellig aand (spirit ) og med sit bellige kors, med sine tolv engle og med sine
SPELLS. 1SG7
tolv apostle. Fra klod og ud til od, det livide skal ikke hide (white shall
not bite), det rude shil ikke bldde, forend Cbristus sig igjen lader lode (till
C. again be born), dat er skeet og skeer aldiig mere.
Jesus gik ad vejen fram, der raijdte ham Bijlla den lede og gram. ' Hvor
vil du gange?' siger Jesus. — ' Jeg vil gaae til N. N.' — ' Hrad vil du
der ? ' siger Jesus. — ' Jeg vil hans hlod hqit, jeg vil hans hen hidt, og
hans hinder slidt, je^r vil hans hilse fortappe.' — ' Nej,' siger Johannes
evangelist, 'det skal du ikke gjore; mens Jesu navn mane dig af hlod i
Jlod ! Jesu navn mane dig af been i steen ! Jesu navn mane dig af hold
i mold ! Jesu navn mane dig tid til verdens end,e !
Jesus han sig under espen stod, ban svedte vand (water), ban svedte
lilod. Flje agte rosen for ordet (before the word), som den dode under
jorden, som dnggen (dew) for dagen ! Jeg binder dig med min haand, og
med Jesu haand, med jomfru Marias haand, med de ni (nine) gode Gnds
engler, med hvid icld (wool) og grijn grds og den bellig Aands sande last,
i navn etc.
Lucia den blide skal flye mig ad vide (sweet St Lucy let me know) : hvis
dug jeg skal hrede (whose cloth I shall lay), hvis seng (bed) jeg shd rede,
hvis barn jeg skal hare, hvis kjdreste (darling) jV^ skal vdre, hvis arm jeg
skal save i (sleep in).
Fkom Jutland.
A ligger mil paa mi hyver ley (I la}' me on my right side), saa souer
a paa i*or//-o?( Frey. Herud (get out), Uagirist 1 herind, Mari med Jesu
Christ! Herud, dit slemme skaan (filth)! herind, Mari med det lille
baan !
Tvi! det satter a raellem deiden aa mil (this I'll put twixt the d. and
me) : ' Du gjor di finger for brey (too broad), aa di taa for laang ' sagde
jomfru Mari. — 'Da skal a hind dem i en silke-traa' sagde Jesus; ' vig
bort, du deud, aa i 7 ond aander!' Saa satter a vor Haris 12 engler
omkring mil, to ve min hoved, to ve hver a rain bien (2 at each leg), to
ve mi hyver aa to ve mi venster sie (left side) ; saa vil a si paa den deuel
der skal gjor mil uOy. i Giosus naun, amen.
LIV. In anointing with salt for the Gripes {!').
(fr. Skand. Lit. selsk. Skr. 19, 376.)
Christns gik sig til kirke, med bog i hande ; kom selver jomfru Marie
gangende. 'Hvi falder da liid (pale), min viilsignede sun ? ' — ' Jeg haver
faaet stiirk greh, min velsignede moder.'
LV. Against Gripes}
Jeg giiir at dotte menneske for herg-greh, for soe-greh, for dodmans greh,
for alle de greb, som falder imellem himmel og jord. i de tre navn etc.
' Nos. LV — LVIII from Hans Hammond's Nordiska Missions-historie (Kjcibenh.
1787), pp. 119. 120.
1868 APPENDIX.
LYI. Against Rendsel (gout, rheumatism).
Jesns o-ik sig eftei* vejen frem, der modte lian slangen (snake). ' Hvor
liar du a»tet dig ? ' sagde der herre Jesus. Saa svarede ban: ' til den,
som svag er (is weak).' Saa svarede den herre Jesus : ' Jeg skal dig igien
A-ende (turn thee back), biem igien sende. jeg skal sende dig udi hierget
hJaa (into the blue mtn), der skal du staae, saa liinge som verden (world)
staaer, jeg skal binde dig med mine ti fingre og med tolv Guds engle.'
udi tre navn etc.
LYII. For a Brol-en Bone.
Jesus reed sig til heede (heath), der reed ban syudt (asunder) sit fole-
been. Jesus stigede af, og lagte det (doctored it). Jesus lagde marv i
mai-v, heen i heen, Mod i Mod.. Jesus lagde derpaa et blad, at det skulde
blive i samme stad. i tre navne etc.
LYIII. Against Qvarsil (a horse-disease).
Jeg gior at dette best for qvarsil udi 3 navn. der ere 3 ord som dover
(allay) qvarsil : et er jorden, det andet er solen, det tredie er Jesu Christi
moder jomfrue Marie.
LIX. For Nettle-sting.
"When badly stung with nettles, you take a few leaves of doclc, docJcon'
(rumex obtusifolius), spit on them, and rub the place with them, uttering
the words : 'In dochon (elsewh. docl-), out nettle ! ' In Chaucer's Troil. and
Cr. 4, 4(31 : ' Kettle in, doch out: A Mid. Lat. saw : ' Exeat urtica, tibi sit
periscelis arnica ! ' — Brockett's Glossary of North- country words, p. 57.
[Oxit nettle, in doch ! Barnes, p. 49.]
A more copious Collection of such Incantations (o£ which but a bai-e
beginning is here made) would be needed to throw a full light on their
origin and drift. But older documents seem indispensable; ' mapy are
taken down from the people's mouth corrupt and unintelligible. Their
substance is often antique and highly poetic ; some are distinguished by a
compressed conciseness, e.g. *Oben aus, und nirgend an ! ' or ' Wer mich
scheusst, den schiess ich wieder,' and ' Shot me thou, hast, I shoot thee
again.'
The same incidents, the same turns of expression, re-appear in different
countries : a sign of long and wide diffusion. Thus, the elf or devil, bound
on a mischievous errand, is met and baulked (XXXVIII. LII. LIII. LVI) ;
then again, the meeting of those in search of remedies forms a prelude
(XXXI. XXXIX). The successive casting-out from marrow to bone, fr.
bone to flesh, fr. flesh to skin, in VI and LII, shews the oneness of the
1 Horst (Zaulier-bibl. 4, 30.3) got a niimLer of Spells out of a 15th cent, parchment
at Trier, but does not give them in his book, \Yhich has a wearisome abundance of
worthless things. Probably the little Book of Eomanus (Gorres no. 34) contains
availaljle matter.
SPELLS. 1869
Old German spell with the Swedish. It is ancient too for protection to be
expressed by gates (VHP), hauherk,^ shirt, shield, helmet and sioord {IV.
X. L. LTI), or by a body of hone, a heart of stone, a head of steel (IX. X. XI).
Often AUiteratioa still peeps out through the Rhyme, e.g. in the numbers
77 and 55 (XXX. XXXIX. VHP), and in the AS. spells HI. IV.
As alliteration and rhyme are mixed, the contents seem also to combine
a worship of Heathen and Christian beings. Mary stands side by side
with Earth and Sun (LVIII), also with Earth and Heaven (II). Sun and
Moon are invoked in X and LII, and in XXXV the head must be turned
toward the Sun : a primitive worship of Elements. The Jutish formula
LIII retains even the goddess Freya, if the translation be correct : 'I lay
me down on my right side, so shall I sleep with lady Freya.' Who is
Ragirist? (ON. ragr=:timidus, malus, coni. Ragi og Riste ! herud Ragi
Rist, Antiqv. anm. 3, 44). Rijlla too in LIII seems a nickname (conf. Rulla
8. 2, 298).
Many spells rest on mere sympathy betiveen the simile and the desired
effect. The blood, the fire, are to stand as still as Christ hung on the cross
(XLT, sanguis mane in venis, sicut Christus pro te in poenis ; sanguis
mane fixus, sicut Christus crucifixus) ; as Jordan stood at the baptism
(VIII); as mankind will stand at 'the Judgment-day (XXXII). The fire
is to keep in its sparks, as Mary kept her maidenhood (XXVI) ; the worm
in the flesh to feel such pain as Peter felt when he saw the sufi'erings of
his Lord (XXXIV) ; the hoof to break as little as ever God broke his word
(XXXVI). Yet sometimes the formula of the simile bears a direct re-
lation to the effect, as in VHP, where a peace is prayed for, like that
which prevailed at the birth of Christ.
Our poets of the 13th cent, mention several spells, but quote none.
' Das swert bedarf wol segens wort,' Parz. 253, 25 ; ' swertes segen eren,'
MS. 2, 233^ ' wunden segen sprechen,' Parz. 607, 23. Only in Dint. 1, 362
are a few words introduced of a Blessing on a Journey : ' guot si iu weter
nude wint ! ' An dbent-scgen, a mor gen- segen, are alluded to in MS. 1, ISi''.
2, 36'; conf. 1, 161*. 2, 207^ A morning-blessing composed by Walther
stands in his works 24, 18.
• A MS. at Cambr. Uuiv. LI. 1, 10 has a Latin spell, entitled Lorica, with an
AS. interlinear version : ' banc loricam Loding cantavit ter in omni die.' There
are 89 lines of rhyme, imploring protection for all parts of the body and iu all
dangers. The first four lines are :
Suffragare, trinitatis unitas,
unitatis suffragare trinitas,
suffragare quaeso mihi posito
maris magni velut in periculo.
It is not very poetical, nor always intelligible ; but it is of the 9th cent.
VOL. IV. Q Q
INDEX TO VOL. IV.
Aaskereia 1591.
abgott (false god) 1285.
Abraham's garden 1G96.
abrenuatiatio 1279.
abrotonum (southern-wood) 1078-9.
Actfeon (like Hackelberg) 1587.
Ad, old buildings ascribed to 1-144.
Adam 1450. 1550. 1595.
Adams-butz (changeling) 1421.
Adonis (like Hackelberg) 1587.
Adrasteia = Nemesis 1576.
^acus 1451.
Aegir, journey to Asgard 1362.
^olus, ruler of winds 1471-2. 1474.
ASenberg (apes' hill) 1441. 1489.
Agasul 1361.
Agathodremon 1431-4. 1491.
Agemund (a homesiDrite) 1434.
Agistadium (under Oegir) 1361.
Agnar (Brynhild's first choice) 1405.
Agsteyn (amber, pearl ?) 1685.
Ahriman (devil) 1601.
Abti, Alito (sea-god) 1361. 1430.
Ahuro-mazdao, Ormuzd 1291. 1600.
iiibr (gift) 1299.
aihvatundi (bramble-bush) 1301.
air-castle (paradise) 1544.
Alaa (fate) 1401.
Ajax, Afas (his flower) 1670.
Akinakes (sword-god) 1351.
alah, alhs (temple) 1307.
Alban (dwarf's name) 1408-9.
Alb-donar 1347.
alb-dono, felf-J>one (bittersweet ?) 1411.
1682-3.
Albcr (a mountain-sprite) 1354. 1409.
Alberich (fairy king) 1411-8.
Alois (a giant) 1390.
aldumari (world-tree) 1536. 1540.
Aletheia (truth) 1576-9.
alf, elf 1409-10. 1452.
Alf-heimr (Elf-land) 13-55. 1409-10.
Alfrigg, Elberich (fairy king) 1413.
AlfrolSull (moon ?) 1362.
alliait, olheit 1755, no. 8.
Aliruua, Albruna 1318. 1399.
Alke (a dog's name) 1282.
Allerhatenberg (a hill in Hesse) 1313.
alleriirken (homesprite ?) 1435.
alp (elf) 1408-19. 1763, line 81.
Alps, called albe, elve 1409.
Alraun, Aliruna 1399.
alraun fmandrake) 1399. 1435. 1562.
1673. 1762, line 43.
Altanus (a wind, Wfiden) 1327.
al-tvil (hermaphrodite) 1425. 1431.
Al-vis (Thor's son-in-law) 1348.
Amaltheia's horn 1525. 1569.
Amazons 1403.
ambrosia, amrita 1376-7.
Ameretat (immortality) 1576.
andacht (devotion) 1293. 1314. 1399.
and-skoti (foe, fiend) 1602.
Andvara-naut (Sigurd's ring") 1599.
Audvari (a dwarf) 1410-4-7. 1469. 1470.
anel (granny) 1290.
anemos (wind) 1469.
augang (what meets) 1637. 1762, line 52.
1771, ch. 67. 1777, no. 10. 1781,
no. 92.
angels 1411. 1570-1.
announce, anmelden (of ghost) 1585.
anses (gods) 1732-3.
Ansivarii 1291.
anst (grace) 1296.
ant-heiz (vowed offering) 1298.
Antichrist 1541.
Antony's fire 1656.
Apis 1493.
Apollo 1531. 1554. 1649. 1676.
appearing, disappearing 1379-80.
aptra-ganga (re-venant) 1585.
"Apeos Kvvri, T5'r-hialm 1352. 1671.
Ares's blood (a plant) 1670.
ar-gefnar (crop-givers) 1383.
Arianrod (milky way) 1334. 1389.
ariolus (soothsayer) 1317.
Aristeas 1333.
Arnliotr (a giant) 1443-4.
arrow-spell 1761, line 15.
ars-gang 1634.
Artemis (Diana) 1321. 1357. 1365. 1483.
1494. 1554. 1592. 1665. 1670.
artemisia (mugwort) 1678.
Arthur 1595.
ar-weggers (earth-wights) 1408 n. 1414-5
n.
Asa-bragr (Thorr) 1348.
Asa-grim (OSinn) 1337.
Asa-thorr 1338.
1871
1872
INDEX.
ases, the (gods) 1291. 1581.
AsgarSr (Ases' land) 1384.
Askiburg for Ascafna-b. 1388.
Askr (first man) 1449-o0. 1734.
Asmer grib (OSino) 1337.
Asprian (a giant) 1448. 1473.
asses sacrificed 1302.
ast (bough, akin to as ?) 1291.
Asta (a mountain in the west) 1514.
Astraea (justice) 157C.
asura (spirit) 1291.
asynja (goddess) 1363.
Athena (Minerva) 1321. 1380-1-2. 1670.
athrava (priest) 1314.
Atlas 1450. 1536. 1541.
AtU (ThoiT) 1339-40. 1600.
At-ri5i (OSinn) 1335.
Atropos 1401-2.
attuugr (kindred ?) 1291.
atzmann (wax figure) 1772-3.
Aucbolf 1529.
Audon (0 Sinn?) 1326.
auga-steinn 1685.
aulne (alder, Erlkonig ?) 1480.
ausa vatni (pagan baptism) 1279.
Austheia (bee-goddess) 1497.
AuSumla (cow of creation) 1483.
AvaluD, isle of 1401.
avara (image) 1319.
avatara (incarnation) 13'84-5.
Aventiure (fortune) 1585.
baba, zloto-baba 1290.
Babehild 1671.
Babilos (bee-god) 1497.
Bacchus 1354. 1501.
hackofen-drescher (dwarfs) 1416.
badi (bed, altar) 1308.
Bffildseg, 1357. 1717. 1729-30.
Balaam's ass 1481.
Baldach 1357.
Baldr 1357. 1377. 1383-6. 1392. 1625.
1694.
Baldrs-hagi 1384.
balvonas, bolvan (image) 1319.
ban-shi 1409. 1571.
bare head 1454.
bark, 'twist wood and 1480.
barlebaen (a devil) 160G.
Barwithsyssel 1309.
barzdukkai (dwarf) 1412.
baum-heckel (tree-pecker) 1598.
Bayard 1446. 1595.
beal-tine (May fire) 1465.
Bearskin 1011.
Beaw, Beow 1722.
Bechl-boschen (Xmas tree) 1370.
Beelzebub 1604-5.
bees 1476.
Bel, Belenus 1357.
Beli 1355.
Belinuntia 1676.
bell-ringing 1280. 1417. 1468. 1626-7.
Bellona 1352-3. 1381.
Bendis (moon-goddess) 1398.
Beowulf 1448.
Berecynthia 1365.
Bergelmir 1441.
berg-mannlein 1414.
Berhta 1366. 1494. 1797-8.
Berhtolt 1370.
berlicke 1699.
betan, boten, biiezen (heal) 1616.
betonica 1676.
biberuell (pimpernel) 1668.
biboz (mugwort) 1678.
Bibunc (a dwarf) 1414.
bidental (struck by lightning) 1341.
bidjan (pray) 1294.
Bifli-Si, Biflindi (OSinn) 1469.
biiken-brennen 1468.
Bilei (king of dwarfs) 1413.
bilewit, bilwiz (spectre, witch) 1423-4.
bilfinger (12 fingered) 1440.
Bilhng 1391-2.
Billy blind 1432.
bilmer-schnitt, pilsen-s. (crop-lifting)
1424. 1798.
bird's nest 1597.
birds of omen 1639. 1771-2.
bitebau (fauniis) 1426.
Bivor (a dwarf) 1414.
bjKra (conveyance) 1628.
blate-fuoz (blade-foot) 1412.
blessed maids 1398. 1404-5.
Blicero (death) 1559.
Blocksberg 1619.
blotan (sacrifice) 1297.
boar-badge 1355.
boar's head 1328. 1355.
bocks-mahrte (spectre) 1697.
bogk (bogie) 1433.
bohlers-mannchen (hill-folk) 1415.
Bol>orn (a giant) 1437.
bona dea, b. socia, b. fortuna 1431,
bonus eventus 1431.
Boppe, Poppo (a hero) 1393.
Boreas 1469. 1473.
Borg-gabe (loan-giver) 1369.
Borr, his three sons 1449.
boruta (wood-sprite) 1425.
bo-tra (goblin's tree) 1834.
botz, potz (for Gottes) 1285.
Bragi 1361-2. 1386.
Brei-Sa-blik 1357.
brem-garten 1494.
Brezeliande 1422.
Brians (a dwarf) 1413.
Brimir (the sea) 1460.
brisiug (Midsummer-fire) 1467,
Brisinga-men 1573-4.
Brittia 1550.
Broga (terror) 1353.
broomstick -riding 1623.
INDEX.
1873
Brunel-straet (milky way) 1389.
Brflnbikl, her footmarks 1313.
Brunmatin (Aurora) 1519.
Brunn-akr 13G1.
Bruno's coach (Great Bear) 1508.
Brynhiklr 1318. 1398. 1403-5. 1143.
1599. 1674.
built-iu alive 1646-7.
bu-limus (dog-hunger) 1660. 1777.
Buller-born 1312.
bulwechs (spectre) 1863.
BvvT] (Ino) 1450.
Burlenberg 1600.
Burr (fair wind) 1333.
bush-graudmother 14'27.
butze, butz-igel (bogie) 1421. 1433.
Byr (fair wind) 1333.
Ca?sarl444, 1714.
Cain 1444.
Callaecia 1379.
Calypso 1400.
cambio (changeling) 1754.
capeet 1502.
caragius, 1737-8.
caraway-bread 1427.
Carl 1335-6. 1594. 1676.
Caruu 1574.
Casere, Ctesar 1714.
Cassandra 1491.
Castor 1390. 1438.
Cerberus 1670.
Ceres 1365. 1382. 1417. 1501.
certain bridge, certain death 1550-8.
cervula 1737.
chafer 1494.
changeling (wechselbalg) 1421. 1777.
Charis (grace) 1330.
Charles wain 1508. 1582.
Charon 1550. 1554.
chelidonium (celandine) 1531.
Cheru, Heru 1351.
chervioburgus (witch's porter) 1619.
child's caul 1570. 1788.
Chiron (a centaur) 1070.
Christmas fires 1468.
Chronos, Xpouos (time) 1534.
chuleih (horse-beetle) 1494.
church 1312-3.
Circe 1631-2.
Cisa, Zisa 1372.
Clarina 1368-9. 1404.
Clotho (a fate) 1402.
cloud-castle 1544.
clouds, path of 1389.
clutched by a witch 1632.
cock-chafer 1495.
cock-crowing 1485.
coibhi, coifi (priest) 1281. 1316.
complices, consentes 1291.
Constantiue 1444.
Copia (plenty) 1575.
cornucopia 1569.
Corybantes 1418.
cow-death 1443.
crane-men 1420.
Cross, wood of the 1595.
crystal, looking into 1774.
cuckoo 1488. 1785-0. 1792, 1804. 1834.
1836-7.
cummin-bread 1427.
Cundrie 1424.
cursing 1690.
cyclop 1439. 1440. 1444.
cyno-cephalos (dog-headed) 1403.
dad-sisas (adjuring the dead) 1739, ii.
daemon (spirit) 1407. 1410.
Dagr (day) 1361. 1373. 1481. 1511.
dahe, deliait (opp. to souhait) 1688.
daigs (sacrifice) 1298.
Dainn (dead : a dwarf) 1,414.
Dains-leifr (a sword's name) 1423.
Dakshus 1450.
Balkopp (a homesprite) 1434.
Damhest (a watersprite) 1429.
Dan 1595.
danitza, dennitsa (morning-star) 1507.
Danpr, Danr (dawn) 1361.
Dauubii filius 1459.
diise (goblin, witch?) 1621.
day 1511—21.
day-choosing 1645.
Death 1552.
death-bird 1643.
Death, Gossip 1560.
death's head 1559.
death-shoe 1550.
decumanus fluctus (tenth wave) 1461.
dehait (ojip. to souhait) 1688.
Dellingr 1511.
Demeter 1365. 1383. 1476.
Deucalion's flood 1452.
devil's bit 1795.
carl, child 1601. 1611.
limb 1604. 1611.
mother 1607.
dew-skimmer, tau-dragil 1533. 1624.
dewaite szwenta (goddess of rain) 1458.
dialas (fays) 1401.
Diana 1737. 1741. 1750. 1761.
Diarmuid na mban 1587.
dice 1334. 1574.
dicht (snug, safe, sound) 1585. 1808.
Diespiter, also Dis pater 1350 1387.
Dietrich, his footmarks 1313. 1387.
's house 1667 n.
Bern 1590.
dievas. dievaitis (god) 1349.
dille-stcin (lid of hell) 1540.
Dina (Diana) 1589.
ding (thing, sprite) 1408. 1862.
Dionysus (Bacchus) 1354. 1538.
Dios-curi (Gemini) 1390-6. 1449.
1874
INDEX.
dirne-weibel 1370. 1405.
dls (wise woman) 1398.
disappearing 1592.
Dit, divit- (Pluto, Plutus) 1599.
divovi (giants) 1-142.
docke (w-ater-dock) 1429.
dogor, doegr (half-day) 1526.
dogs named after gods 1282.
Bold 1600.
Don 1334.
Donar, Tbunar. Thorr 1310. 1338.
donner-bart 1346. 1672.
-besen, -gueg 1346.
nessel, -rebe 1346. 1790 n,
Donners-berg 1340.
Doners-we (-temple) 1347.
Dor, Dhor 1338.
dorant (snapdragon ?) 1680.
doste (wild marjoram) 1680. 1820.
dove 1333. 1490. 1547.
dragon 1493. 1531. 1599. 1798. 1812-9.
1847.
dragon-fly 1614.
dragon-tree 1819.
dreams, interpretation of 1647.
draugr (spectre) 1585.
Drebkullys (earthquake) 1542.
Drifa (a wind-goddess) 1470.
drole ( = troU?) 1439.
drucs, drukhs (daemon) 1585. 1605.
druden-baum 1536.
drugi-dinc (spectre) 1419.
druids 1315. 1616.
drut (goblin) 1404.
drut's foot (pentagram) 1803. 1810.
dryads 1412.
drj' (magician) 1616.
duende (goblin) 1431.
Duisburg 1350.
Dumbs-haf 1460.
Durinn (a dwarf) 1414.
dusii, dusen (incubi?) 1426.
Dvalinn (a dwarf) 1414.
Dvapara 1535. 1574.
dverg-mal (echo) 1413.
dvergr (dwarf) 1409.
dwarfs 1409. 1861.
Dyggvi 1361.
Dyaus (sky-god) 1386.
Dziewanna 1670.
Eager 1361.
eagles fan the king 1642.
ears, ringing in the 1637.
earth, slices of 1763, line 92.
earth-manuikins 1410. 1415. 1820.
earth-worms (men) 1445. 1449.
east, looking to the 1297.
Easter 1808. 1810.
Easter-cakes 1206-7.
Easter-fires 1466.
echo 1412-3.
Eckhart 1589-90.
Egesa (awe) 1353.
Egisleiba 1361.
ehren-gang 1300.
Eigil 1392.
Eindri^i 1339 n.
einhamr 1386-7.
eiuheri 1543.
Eir 1651.
Eirimoin 1388.
Eisen-berhta 1370.
elbe (elf) 1495. 1546. 1861-2-3-4.
Elbegast, Elegast 1420.
Elbendrotsch 1409. 1417.
Elberich 1420-2.
eldborg (fire) 1835.
elements 1453.
Eleuther 1355.
elf-bliister, -nafver (plants) 1411.
elf-griis 1422.
elf-shot (thunder holt) 1410-1.
Elias 1341.
Elmo's fire 1644.
Elver-sele, Elvinnen-berg 1409.
elysium (lightning-struck) 1341. 1544-5.
Embla (first woman) 1449. 1450.
endr-bornir (twice-born) 1394.
Eniautos (year, as giant) 1525.
Enoch 1341.
ent (giant) 1438. 1444.
eofor-cumbol (boar's figure) 1355.
eoten, eten (giant) 1437. 1444.
Epaphos (begotten by touch) 1327.
Ephialtes (a giant) 1440.
epidemia (visitation) 1385.
eragrehti (grace) 1296.
Ere (honour) 1576.
Erik 1389-90. 1602.
Erinnyes (furies) 1586.
erl-konig (alder king) 1480.
epp-aia (cairns) 1305.
Er-tag (Tuesday) 1351. '
Etionas 1437.
Etzel, AtU (Th6rr) 1339-40.
Eve 1450.
evil eye 1632. 1808. 1814. 1826.
e-warto (priest, judge) 1314.
Exhelmer stein 1361.
ezidemon (serpent on helmet) 1491.
Fafnir 1492. 1494. 1599.
Fairguneis 1341.
fairy rings 1422.
Falada 1399.
Fama 1579. 1584.
Famars 1351.
familiaris 1436.
Famorgan 1544. 1650.
fantasma 1426.
Fanuel (St. Anne's father) 1449.
farfadet (ignis fatuus) 1433.
farhuatan (curse) 1592.
INDEX.
1875
Farma-t5!-r (OSinu) 1331.
Fasolt (a giant) 1473. 1588.
Faste 1370.
fasten-biUili (May-bride) 1531.
fata, fada, fee 1401.
fatalism 1562.
Fates 1401-2. 1746.
fatus 1400-1,
faunus 1426.
Faustus 1569. 1629.
fays, fees 1401.
febrifuga, feverfew 1697.
feig, fey (marked to die) 1560.
Femurgau 1401.
feng (wild woman) 1426.
Feugr (OSiun) 1331.
Fenja 1404. 1442.
Fenrir 1362.
fergon (ask, pray) 1294.
Feridun 1337.
fern-seed 1677.
ferver (souls) 1545-6. 1584.
fetch (double, wraith) 1571.
feuer-mauu (ignis fatuus) 1586. 1801.
Fiele Gig (a giant) 1436.
field-spinster (witch) 1811.
Fin Barre (a hero) 1336. 1444.
Fmn (a dwarf) 1414. 1723.
Pinz-weibl (wood-wife) 1427.
Fiolnur (OSinn) 1331. 1334. 1354. 1356.
Fiorgyn 1341. 1363 end.
fire-gazing 1748 (d). 1762, line 34. 1773.
fire, perpetual 1465.
firwitz (presumption) 1471.
Fitchers-vogel 1420.
Fiuk, Frick 1471.
fleder-vogel 1420.
Flederwisch (devil) 1622.
flehen (implore) 1294-5.
flower-oiferiugs 1305-6.
foal's tooth, fiili-zaut 1482. 1794.
Folch-ans 1291. 1333.
Fold, Fuld (devil) 1603.
foil (one's ' thorn in flesh') 1360.
follet (fairy) 1433.
fols (cuckoo) 1488.
Fiinn (a wind -god) 1470.
Fontinalia 1459.
fools cut out of the sick 1610.
Fools, Ship of 1366.
fordas'Sa (sorcery) 1615.
forget-me-not 1597.
Formido 1352-3.
Forniotr 1441.
Forseti 1360.
Fortuua 1564.
fosse-grim (water-sprite) 1430.
Franangrs-fors 1458.
Frea (Wudan's wife) 1328.
Freawine 1718—22.
Frecken-horst 1309. 1313. 1373.
Freke 1373.
freskr (seer?) 1635.
frett (divination) 1298. 1317.
Freyja 1354. 1373. 1501. 1538. 1867-9.
Freyr 1325. 1354. 1442. 1501. 1528.
Freys-viur 1387.
Fricca 1591-2.
Frick, Fiuk 1471.
Friedrich Kedbeard 1474. 1594.
Frigg (OSin's wife) 1328. 1373. 1377.
1744 n.
Frigge-rakken (-distaif, Orion's belt) 1509.
friscing (pig, lamb) 1303.
FriSuwulf 1719—22.
Fro 1353.
Fro 1354-6.
Fr6«a-mi6ll (gold) 1475.
Frogertha 1373.
Froja 1373.
Fro-muot (mirth) 1577.
Fros-a 1353-5.
Frosti (a giant) 1442.
Fruike, Fru 1373.
Fruma (gain) 1576.
frum-sceaft (creation) 1444.
Fuik 1373.
Fulla 1373.
fuUa-fahjan (worship) 1298.
Fuoge, Fro 1374.
furia 1587.
furious host 1587.
furiwiz 1307.
fiirwitz (presumption) 1471.
futter-manncheu (homesprite) 1434.
fylgja (guardian spirit) 1571.
gach-schepfe 1399.
giiuthier (spectre) 1588.
Gaia, Ge (earth) 1363. 1458.
galdr, galster (magic spell) 1616-8. 1850.
galiug (false god, idol) 1285.
gallows-mannikin 1562.
galm (echo) 1412.
Gand-illfr (a dwarf) 1620.
Ganders-heim 1313.
gandharva 1581.
gandr 1620.
Ganga 1405.
Gaug-leri, -ra«r (OSinn) 1332. 1593.
Gargantua, chaire de 1445.
garsecg (sea) 1460.
Garuda (king of birds) 1485.
Gaste-ble 1627.
Gauchs-berg (cuckoo's hill) 1441. 1489
Gauden, Dame 1588.
giiuthier 1588.
Gautr 1390. 1733.
Gauts, ' Gapt ' 1732-3.
Geat 1719—24.
Gebhart (an elf) 1433.
Gefjon 1323. 1374. 1442-3. 1581.
geheuua (hell) 1537.
geira-drOttinu (OSinn) 1332.
1876
INDEX.
geir-niorSr (hero) 13S6.
Geir-riJ^r (a giant) 1442.
Geirsta'Sa-alfr (Olafr) 1410.
geist, ghogt 1407.
Gelder 1357.
geneseu (get well) 1653.
Geniscus 1737.
Geofen 1460.
George's (St) shirt 1765, hne 183.
GerSr 1354-6. 1373-4. 1442.
Ger-ans (spear-god) 1291. 1333.
Gersimi 1574.
Gertrud 1306. 1551. 1757.
Gestr (O'Sinn) 1332. 1381.
getwas (fantasma) 1419. 1586.
Gevarns 1317.
Giant 1437-9.
Giber mons 1595.
Gibicho 1313. 1391. 1477.
gid (song) 1581.
giezen (cast, mould) 1290.
Gifaidis 1398.
Gif-horn 1569.
gifr (giantess) 1439.
gift-hant 1651.
gigant (giant) 1439.
Giltine (plague) 1668.
ginnunga-gap (chaos) 1448.
gipsies, Zygainer 1775.
girregar (ignis fatuus) 1586.
Givekan-horst 1309.
Givers-berg 1439. 1595.
glas-burg 1544.
Glasir, Glasis-lundr (-grove) 1385.
Glaukos 1192. 1671.
Glenr 1373. 1514.
gliicks-haube (child's caul) 1570. 1788.
gnid-eld (ueedfire) 1464.
goa (thunder) 1339.
goat-men 1426.
goat-sacrifice 1303.
gobelin (horaesprite) 1432.
God, gud, guS 1285.
God and me, welcome to 1287.
goddess 1363.
Gode, Fru 1364.
god-forgotten (horehound) 1670.
goi^-ga (blasphemy) 1288.
god-gubbe (Thor) 1414.
God 'Imighty's cow 1495.
god-malugr (inspired) 1581.
god-mor (Thor's wife) 1364.
GoSmundr (a hero) 1442. 1545.
God's judgment (ordeal) 1281 ; anger,
hatred 1288; goodness, power 1289;
fatherhood 1290.
gods' images 1319. 1320-1-2.
language 1383.
vehicles 1319.
God threatened 1288-9.
gofar, gaffer (Thor) 1339.
Goi 1364. 1588.
G5ndul (a valkyr) 1318. 1404.
good man, g. woman (priest, nun) 1314.
good neighbour (dwarf) 1416.
good people (elves) 1452.
gota-deo (priest) 1316.
Gota-helm 1287.
gotes friunt, kint (priest) 1316.
gotewuote, godowode (tyrant) 1327.
gotinne (goddess) 1363. 1400.
gotze (false god.idol) 1286. 1319—21.1433.
go-vejter, gu-vitter (good wights) 1407.
Gozes-hruuuo (spring) 1456.
Grail, the holy 1593. 1595.
Grani (OSin's horse) 1481, 1591.
Granmar 1545.
Greet, schwarze (a giantess) 1443.
Grendel 1431. 1443-8. 1574. 1612.
grensinc (nymphsa) 1679.
grey-man, Grey-mantle 1332.
grey-smith 1332. 1649.
gri'5a-sta'5r (sanctuary) 1313.
Grime (a giant) 1448.
Grimnir (OSinn) 1331-2.
grindel (bolt, bar) 1362.
Groa (a prophetess) 1318.
grandfather 1340. 1476.
Grumbus 1436.
Guckenburg 1591.
gud, gu« (god) 1285.
Gu'Sbrandr 1280. 1317.
gudeman's croft 1284.
gudja (priest) 1314.
giietel (gobliu) 1426.
Guggenberg 1589.
Gullin-bursti (Frey's boar) 1354. '
gun-bet 1308.
gunderebe, gunderman ? (ground-ivy)
1625.
Gunginge 1333. 1733."
Gungnir 1333.
Gunnarr (O'Sinn) 1327. 1599.
Gunnlod 1442. 1582.
Gunnvor 1374. ,
Gurorysse 1591.
gwion (elf) 1409.
Gwydion (Wodan?) 1334.
Gyges, ring of 1569.
gj^gr (giant) 1439.
Gylfi 1362. 1698.
G.tmir (a giant) 1441. 1460.
Habel 1413-4.
Hiichel (a witch) 1618. 1620.
Haddingr 1387.
Hades 1537. 1548
Hadu, Hadu-lava 1358.
Hadu-wart 1389.
hafs-fruu (mermaid) 1374. 1428.
hag, hagetisse, hagazusa 1618.
hag-ridden 1419.
Hagedorn (devil) 1606. 1621.
ha holl (Valholl) 1543.
INDEX.
1877
hail-making 1769.
Lail-wardeus 1173.
Hakelberg 1587.
Halgoland 13G0.
Halja 1375-6.
Halle 1619.
Halogi 13(52.
hamadryads 1425.
hamars-mark 1311-5.
hamingja 1571.
hammer 1314-5. 1605.
haud, under one's 1592-3.
Hans, Jack 1447.
hant-gift 1651. 1762, line 47.
Har (high) 1337.
Har-barSr (0^'inn) 1331.
hardened, made proof 1631.
harein (noise of wind) 1470.
Harga (a giant) 1443.
Harii 1592.
Harke, Frau 1364.
haruc (temple) 1308.
Hasahvara 1374.
hatching-dollar 1809.
Hati (a giant) 1443.
Hatt 1332.
hauga-drottinn (OSinn) 1332.
hauga-eldr (rock-fire) 1539.
Haule-mutter (Holle) 1368
Haurvatat, (wholeness) 1576.
heart-worm (-burn) 1660.
heathen 1277
heathen-wolf 1630.
Hecate 1309. 1494. 1592.
heer-brand (aurora b.) 1510.
heer-schein 1499. 1510.
heer-strasze (highway) 1389.
heila-wac (holy wave) 1810.
heil-brunnen (healing springs) 1455-6.
heiliges wetter (lightning) 1821.
Heillug 1322.
heil-riithinnen 1400.
heil-schauen (augury) 1634.
heimchen (cricket) 1816.
HeinrSallr 1360-1. 1377. 1621.
Heimo (a hero) 1394. 1440. 1599.
Hein, Friend (death) 1559.
Heinz (tom-cat) 1432.
heita (pray, vow) 1294.
heithaft (priest, priestly) 1315.
heize-manncher (homesprite) 1432.
Hekel-berg, -velde, Hecla 1605.
Hel 1362. 1375. 1537. 1667.
hela-valkya (frictile fire) 1465.
Hel-blindi 1391.
hele-kappe (cap or cloak of darkness)
1418.
Helena 1396. 1449.
Helenus, 1491.
Helga-fell 1476. 1545.
hel-grind (-grating, -rail) 1538.
Heligoland 1360.
helle-bock (devil), -rale, -ware, -wolf
1604 ; -grave, -scherge, -warte, -wirt
1005.
helle-hunt 1540-1-2. 1604.
helle-putze (pit) 1540 ; -tor, -viur 1538.
helli-porta 1538 : -stroum, -strauma
1540; -winna, hell-wiiterin (fury)
1587.
hell-jager 1517; -wagen 1538; -weg
1389. 1538.
Helmnot Eleuther 1355.
Hel-reiJS (-ride) 1538.
Hel-voet (-foot) 1377.
Hengi-kiaptr (OiSinn) 1331.
Heugist 1712-3.
heune-kleid (grave-clothes) 1438.
Hennil (dawn) 1520.
Heorot 1482.
Hephffistos (Vulcan) 1461. 1539. 1601.
Hera (Juno) 1321. 1458.
Herakles's blood, H.'s seed 1470.
Herbot, Herbout (hunger-stricken) 1575.
Hercules 1390. 1691.
Hercynia 1308. 1311.
herd-got (hearth-god) 1431.
Heremod 1722. 1726.
Her-gautr (OSinn) 1390.
Herjan (OSinn) 1327. 1374.
Herkir, Herkja (giants) 1443. 1650.
Hermen, sla dermen 1388.
Hermes 1334-6-7. 1342. 1491. 1554.
1670.
HermoSr 1358.
Heme the hunter 1591.
Herodias 1589. 1741-2 u. 1750. 1761.
Her-teitr (0«inu) 1327. 1724.
hertinga (heroes) 1387.
Heru 1351.
Hervor 1374.
Hesperides 1545.
hexe (witch) 1618. 1789. 1802-3-4. 1809.
hexen-besen (houseleek) 1846.
hialm-mey (valkyr) 1403.
Hiisi (woodsprite) 1425. 1447.
Hilde-giim, Grim-hildr 1301.
Hilden-street (milky way) 1319.
Hildi-goltr, -svin (-boar) 1355.
Hildi-moder 1368.
Hild-olfr (son of 0«inu) 1353. 1390.
Hildr under helmet 1404.
Hilgerio 1307.
Hille 1698.
Hille-sne (Holle's snow) 1313.
Hilte (a giantess) 1448.
Hilti-coma 1404.
himel-bliie (rainbow) 1511.
Himeles-berg, Himin-biorg 1360-1.
himel-wageu (Charles wain) 1508.
himmel-brand (white mullein) 1672.
himmels-ziege (a spider) 1346.
hiuri, geheuer (snug, safe) 1585.
Hler 1361-2.
1878
INDEX.
Hli«-skialf 1328.
Hlln 1573.
hliodar-sazo (wizard) 1617.
HloSyn 1347.
Hlock (a valkyr) UOi.
Hlora 1339 n.
Hlor-riSi 1339 n. 1728.
Hnikarr (OSinn) 1333.
Hnoss 1574.
hobbyhorse 1533.
hobgobliu 1432.
Hodd-mimir 1392.
Hodeken 1433. 1471. 1474.
Ho'Sr 1358.
hogbergs-gubbe (giant) 1414. 1443-4.
Hogni 1412. 1420. 1599.
hoie-mannlein (elf) 1422.
Hoier 1336.
HoJda 1367. 1591-2. 1744.
holden (elves) 1407. 1821. 1855, xiii.
1861.
Holqa-bruSr (Thorger^r, Irpa) 1318.
Holle, Frau 1367. 1545. 1588.
Hollen-steiu, -teich 1367.
Holle-peter 1536.
Holl-haken (-hook) 1538.
holy weather (hghtning) 1821.
holz-friiule (woodsprite) 1406. 1424-7.
holz-mann (woodsprite) 1413.
holz-wip (woodsprite) 1404. 1427. 1795.
Hood, Eobin 1432.
hdrga-bruSr (Thdrger'Sr, Irpa) 1318.
horn of plenty 1569.
Home the hunter 1591.
horn-Jjuta 1621.
Horsa 1712-3.
horse-flesh 1302. 1619.
horse-footed 1603.
horses' heads on gables 1482.
horses sacrificed 1301.
Horselberg 1590.
hors-gok (cuckoo) 1346-7.
Hotherus 1357.
Hours 1458. 1542. 1560.
Hradlan laf 1573.
hrte-lios (ignis fatuus) 1586.
Hrae-svelgr 1447. 1472.
hraiva-dubo 1643.
Hrani bondi (OSinn) 1332. 1381.
HreS-cyning 1352.
Hrim-faxi 1458. 1489.
Hrim-ger'Sr (a giantess) 1440. 1442-8.
Hris-berg 1439.
Hro^rs andscoti 1352.
Hroptr (0«inn) 1331. 1543.
Hrungnir (a giant) 1441.
Huginn 1333. 1485-6.
Hugleich, Hygelac 1393.
Huldre-web 1368.
huldre-hat 1418.
huldren 1452.
Huldu-folk 1415-6.
human sacrifices 1300.
hiine (giant) 1438.
Hunger 1575.
hunger-spring 1457.
Hunsaloa 1298.
hunsl, husel, housel 1298.
hunter, the wild 1556. 1587-8.
hunt-houbito (dog-headed) 1403.
huorco (ogre) 1428.
hus-got (homesprite) 1431.
hvarfs-hatt 1418.
hvat (omen) 1592. 1634-9.
hvitsippan 1422.
Hyfja-berg 1651.
Hylle-fru 1368.
Hymir (a giant) 1353. 1441.
hypajthral temple 1309.
lafn-har (co-equal) 1837.
lalkr 1390.
iarn-greipr (Thor's gloves) 1346.
larn-saxa (Thor's wife) 1348. 1351. 1441.
iarn-vi'Sjur 1427.
Idanthyraus 1387.
idol-pelting 1284.
i§dzona (witch) 1625.
illuminations 1468.
images of gods 1319.
incense 1304.
incubus 1754.
Indra 1339. 1342. 1350. 1386. 1414.
1471. 1495. 1543. 1569. 1663.
Ingo 1388. 1717-8. 1734.
Ino 1450.
invultare (fascinate) 1629.
lo 1327.
iodute 1350.
lorS (earth) 1363.
lormungandr 1452-3.
lotun-heimr 1437. 1442. 1605.
iotunn (giant) 1437.
Iring (a hero) 1389.
Iris 1511. 1554-8. 1683. '
Irmansul 1312. 1322.
Irmino (a hero) 1734.
Irpa 1318.
irr-kraut, -wurz (fern) 1678.
irr-licht (ignis fatuus) 1586. 1801.
isarna (verbena) 1676.
Isarno-dori 1312.
Isen-stein 1404.
Isis 1367.
Iskrycki (a homesprite) 1586.
Istaevones 1733.
Istio 1734.
Itermon 1722. 1726. 1735.
itis (nymph) 1398
i-vrSir (woodsprite) 1427.
Jack player 1442. 1560.
James's road (milky way, etc.) 1389.
Janus 1448.
INDEX.
1879
Jasion 147G.
Jerashid (death-god) 1554.
Jettha 1318. 1437.
Jodute 1284. 1350. 1056.
John (Baptist) 14G;». 1696. 1782-3. 1812.
John's eve 1526. 1822-5-8. 1831). 1841-2.
fires 1465-7-8. 1816. 1842.
minne 1306.
morrow 1456. 1839.
wort (hypericum) 1835-6.
judel (goblin) 1779-80. 1792-5. •
ju-glans 1340.
JuHus Cffisar 1444.
juncfrouweu-wert 1359.
jung-brunne (fount of youth) 1456.
Juno 1321. 1469-71. 1665.
Jupiter 1322-3. 1339. 1469. 1738-9.
1740.
Ammou 1387.
Juv 1349.
Kaiser, the old 1494.
Kala (god of underworld) 1554. 1574.
Kaleva 1343. 1445. 1509.
Kalis 1480. 1535.
Kallewepoeg 1447.
Kaima (death-god) 1560.
Kama-duh (wishing-cow) 1570.
Kann (possibility) 1399.
Kama (son of the Sun) 1394.
Katzaus,Katzen-veit(woodsprite)1424-5.
kaukas (elf) 1415. 1586.
kel-kropf, keel-kropf (changeling) 1421.
KGr-ans, Ger-aus (spear-god) 1291. 1333.
kessel-fang (water-ordeal) 1281.
key, inherited 1785. 1818.
kiesen (choose, foresee), 1634.
Kifhiiuser 1594.
kikimora (nightmare) 1697.
kilchen, vor (outside the church) 1691 n.
kinen (yawn, gape) 1448.
kint ungemeilit 1624.
Kipu-miiki (mount of pain) 1651.
kitz-kammer (cave) 1368. 1373.
Kivutar 1619. 1654.
klag-mutter (owl, woodwife, witch) 1643.
klabater-man (ship-sprite) 1432.
Klaubauf 1436.
klokar (wise, holy men) 1814.
klopfer, knocker (homesprite) 1432.
knockers, 1410.
kobolt (homesprite), 1431-2. 1495.
koelkerz (May fire) 1465.
kolski (devil) 1606.
KdpaKoi (Orestes and Pylades) 1407.
korr (dwarf) 1411.
Kotar (man in the moon) 1505.
kreide-weiss (death-bird) 1643.
Kreka (Attila's wife) 1364.
Krimhilt 1599. 1632.
Krishna 1378.
kroden-duvel 1363. 1415.
Krodo 1352.
Kronos 1362-3. 1384. 1595.
krotten-stein (thunderbolt) 1344. 1G86.
Krumine (Geres) 1367.
Kuga 1668.
Kullervo (woodsprite) 1425. 1583.
Kiimmerniss, St. 1577.
kuuder (creature) 1408.
kuu (moon) 1505.
kuutar (man in the moon) 1505. 1511.
Kuvera (god of wealth) 1384. 1575. 1599.
Kvasir 1377- 1581-2.
kynsl (creature) 1408.
lac (offering) 1298.
Lachesis 1402.
lady-bird, God 'Imighty's cow 1495.
laivisi Loki 1362.
laga-stafr 1354.
Laima (fate) 1565. 1571-2. 1665.
Lakshmi 1377. 1572.
land-vffitt (genius loci) 1407.
laug-hiite (homesprite) 1434.
Lanuvium (dragon of) 1599.
LapithiB 1441.
lar (house-god) 1431.
Lateranus 1410-1. 1434-5.
Lauma 1369. 1421. 1686.
lauu-blot (secret paganism) 1278.
Laurin (a king of dwarfs) 1413.
lead, pouring melted 1763, line 94. 1775
(96). 1781 (97). 1800 (579).
league-boots 1443-4.
leber-mer (liver-sea) 1460. 1551.
Leda 1396.
leifi (giant) 1439.
lenz (spring) 1525.
Leucothea 1518.
Liber 1354-5.
liezen (to divine) 1617.
ligaturfB 1664. 1741. 1744.
Linkenbold (wild hunter) 1589.
liuflingr (elf) 1415.
Liviso 1362.
log-pelting 1348.
Logi 1362. 1605.
loh-jungfer 1588.
Loki 1362. 1386. 1481. 1574. 1605.
Loptr 1610.
losl-nachte (Absolution-days) 1818.
lot-casting 1635. 1748-9.
Louhi 1381. 1386. 1582.
Luaran 1413. 1431.
lubbe, lubber 1439.
Lucifer 1362. 1507. 1512. 1536. 1601.
1605.
Lucina 1665.
ludegheer (man in the moon) 1505.
Lug, Heillug 1322.
Luna 1322.
lunam deducere 1628.
Lurlenbcrg 1600.
1880
INDEX.
lutin (goblin) 1431. 1433.
macalla (echo) 1413.
Madalger 1677.
Madhyama (the earth) 1535.
Maere (fame) 1579-80.
magician 1614.
Magni 1348. 1728-9.
Miiha, St 1336. 1505.
Maius 1531-2.
majalis sacrivus 1302-3.
malannns 1851, vii.
Mal-creatiure 1424.
Maledicur (a dwarf) 1420.
malina (tide) 1460.
mammelainen (she-dragon) 1599. 1600.
Mana-golt 1442.
mana-se)3S (world) 1451.
mandragora, mandrake 1673.
manducus (ogre) 1436.
manes (ghost) 1585.
man-ezze, man-£eta 1437. 1447.
man-leika (image) 1318-9.
Maunus 1388. 1735.
mauon (destine) 1560.
Manoratha 1570.
Mantus (death) 1345. 1559.
Manus 1453.
mara (nightmare) 1697.
mar-gtgr (giantess) 1446.
Mari-rok (Orion's belt) 1509.
Marko 1595. 1671.
Marpahe 1442.
Mars 1350-1-2. 1471. 1613.
Mars Thuros 1349.
Mars vigila I 1520.
Martin, St (cattle's guardian) 1696.
Martin's fowl 1641. 1765, line 158.
Marutes 1344. 1350. 1414. 1471-4. 1546.
Mary 1402. 1671.
masca, mask 1618-9.
mathematici (magicians) 1449. 1614.
matronae 1405.
Matuta (dawn) 1518.
May 1527-8-9.
bride 1531-2.
chafer (cock-chafer) 1495.
pole 1529.
riding 15,30-1.
measuring 1661. 1748 (38 r.). 1818(953).
Mefingr (O'Sinn) 1331.
megin-giorS (Thor's belt) 1346.
meise, meislin (titmouse) 1490.
Melde, Frau (fame) 1580.
melden, announce (of ghosts) 1585.
Melusina 1405. 1470.
Menelaos 1387.
Men-glo5 (jewel-glad) 1373.
Menja 1404. 1442.
Meunou 1388.
Mercurius 1322. 1334. 1739-40.
meridianus daemon 1661.
meri-minni (mermaid) 1406. 1428. 1430.
Mermeut 1850.
Merovings 1395 n.
mer-wip (mermaid) 1405. 1428.
merza-folli (woodpecker) 1487.
metod (creator) 1290.
mets halias (woodsprite) 1413. 1425.
Meuen-loch 1398.
Michael 1542. 1551. 1561. 1757.
midsummer, midwinter 1526.
milky way 1389. 1588.
millwheel water 1771. 1795. 1808.
milzinas (giant) 1439.
Mime, Miming, Mimir 1392.
Minerva 1737-8.
Miune (love) 1283 1577.
minue-drinking 1306.
Minos 1542.
MioU 1470.
Miolnir 1344.
miotvrSr (Yggdrasill) 1536.
Mirabilis 1410.
mistil-teinn, mistletoe 1598. 1674.
Mith-othin 1337. 1669.
mock-piety 1297. 1314.
Mo5i 1348. 1728-9.
modra-necht (Christmas night) 1724.
moirai (fates) 1401-2. 1560-1.
molken-tover (milk-bewitcher) 1023-4.
moujochtroger 1501.
Monoloke 1435.
Montjoie, Montjoux 1340.
moon 1500—5. 1787. 1792-4-6. 1808-12.
moon's spots 1504.
morgen 1519.
Morgana 1401. 1413.
moss-maidens 1427.
Motte, Frau 1364. 1589.
Blount of Joy 1340.
mouse-making 1628.
mud-spelli (fire) 1540.
mummel (goblin) 1433.
Mundilfori 1373. *
Muninn 1333. 1485-6.
Munon 1388.
Munya (lightning) 1406.
Muotes her (furious host) 1589. ■
Murraue = Holle 1697.
Muses, the 1582-3.
Muss (necessity) 1399.
ntick-ros (water-dock) 1429.
nafn-festi (naming-feast) 1328.
Nahanarvali 1399.
naiad (fountain-sprite) 1406. 1412.
Nainn (dead : a dwarf) 1414.
Nandini (wishing-cow) 1349. 1483. 1570.
Nanna 1357. 1374. 1393.
Napf-haus (goblin) 1434-5.
narren (fools) cut out 1010.
Narreu-berg (fools' hill) 1489.
narren-schif (fools' ship) 1360.
INDEX.
1881
Nascentia (fate) 173S.
Nau5 (necessity) 1400. 15G5. 1575-6.
navel-stone, omphalos 1539-40.
nebel-kappe (cloak of darkness) 1418.
Necessitas 1400.
Neckar 1429. 1430.
nectar 1376-7.
need-fire 1464-5. 1739, xiv.
Nehalennia 1405-6.
neighing 1482. 1787.
Nemesis sleeps, wakes 1565.
neorxena-wong (paradise) 1544.
Neph (an Egyptian god) 1450.
Nepr (son of Ob'inn) 1374. 1390.
Neptunus 1322. 1333. 1431.
Nereus 1356.
Nerthus 1364.
Nesia 1695.
Nibclunge-hort 1562.
nichus, nicker, nicor (water-sprite)
1428-9.
nickelmann 1429.
N^5-boggr 1537.
Nifl-hel 1537.
night 1521-4.
egese, -else (-horror) 1353. 1523.
1621.
folk (elves) 1422. 1587-9. 1621.
frau 1621. 1748.
mare 1814.
vole 1620.
weide (noru) 1561.
nimbus (a glory) 1379. 1470.
nimidas (groves '?) 1479. 1739, vi.
NiorSr 13-55-6.
niradhi (ocean) 13-56.
nis, nisken (homesprite) 1432.
Nithart (devil) 1609.
niu, ny (new moon) 1503.
nix, nixe (watersprite) 1429.
Noa-tun 1356.
Nobiskratten 1586.
nobis-krug 1605-().
Nokkvi 1374. 1429.
nijnnor, OSin's (valkyrs) 1374.
nork (woodsprite) 1428.
norns (fates) 1428.
North 1297. 1605.
northern lights 1510.
Not (necessity) 1400. 1576.
not-hemd (shirt of proof) 1816-7.
Nott (night) 1481. 1541.
notteu (rubbing needfire) 1464.
nuraen (nod, deity) 1378.
nundinaj (week) 1323-5.
Niirggel 1428.
ny (new moon) 1503.
nymphaj 1401-2.
oaks, holy 1479-80.
Oaunes (the sun) 1515.
Oberland, the Smith of, 1290.
odebcro (stork) 1486.
Oden 1326. 1331-2-3. 1591. 1601.
Odens-kiiUa (-spring) 1336. 1542-9.
0-5-hroerir 1582.
0«in-karl 1336.
OSinn 1326. 1366. 1377. 1381. 1393.
1442. 1491. 1538. 1611. 1618. 1667.
O^'inn-dffill (nn-gentle) 1331.
05ins-ve (-temple) 1336.
odoliiin (valerian) 1675.
05r 1373.
Oegir 1361. 1460. 1463.
oegi-sandr (sea-sand) 1361.
Oegis-hialmr (helmet) 1861.
Ofnir (a snake) 1491.
6-freskr (ghost-seer) 1635.
Oggewedel (devil) 1610.
ogre 1428.
Oku-J>orr 1338.
Olaf 1446.
old one, the 1441. 1602.
Oleg 1,591.
6l-gefnar (ale-givers) 1383.
6l-g6tze (idol) 1286.
011erus = Ullr 1337-8.
Olympus 1384.
6-minnis-ol (drink of oblivion) 1632.
Onar 1363.
Ons-iinger (OSin's ings) 1336.
Ons-kiilla (O&'in's fount) 1336.
Opfer-bein 1301.
Orcus 1375. 1418. 1428.
Orgelmir 1441.
Orion 1509.
Ormuzd, Ahuro-mazdao 1600.
Orva-rodd 1591.
oscillum (models) 1311.
Oska-byr (fair wind) 1383.
Osk-meyjar 1330.
Osk-opuii- 1330. 1541.
Osna-briick 1291. 1510.
Ostacia (a sorceress) 1618.
Ostara (Easter) 1371. 1520. 1808. 1810.
Ostar-tac 1357. 1372.
oster-flade, -stuopha (-cakes) 1200-7.
Oswald 1336.
Othin 1280. 1282.
Oti-geba 1369. 1576.
Otos 1440.
Ottarr 1353
Otwurm 1599.
oxen sacrificed 1302.
Pacolct (a dwarf) 1423. 1626.
Pakuls (devil) 1423.
Pale-born (-spring) 1359.
Palilia 1468.
palm 1755. 1762, line 69. 1805.
Paltar, Balder 1357.
Pan 1661.
paradise 1544.
Parcffi (fates) 1402. 1746.
1882
INDEX.
paro (temple) 1308-9.
path-crossing, see angang.
Paulus 1469.
pavaka (fire) 1462. 1468.
Pavor (dread) 1352.
Pedauque 1371.
Pegasus 1483.
pehrkones (ground-ivy, hedge-mustard)
1340.
Peitho (persuasion) 1576.
penas, penates (house-god) 1431.
Penia (poverty) 1576.
Peninus (Jupiter) 1340.
Perahta, Berhta 1368.
Peri-pik (Orion's belt) 1509.
Perkele (devil) 1340.
Perkunas (thunder-god) 1281. 1340-4-5.
1501-3.
perpetual fire 1465.
Perun (thunder-god) 1339.
Perunika (iris) 1511. 1683.
Peter, St. 1436.
petrifaction 1446.
pfadelat (cake) 1306-7.
pfaffen-kellerin, -wip (priest's wife) 1821.
1860, xxxiv.
pfal-grahen (-dike) 1612.
phallus 1354. 1436.
Pharaildis unguentum 1769.
Phol, Pholes-ouwa, -piunt 1358-9.
Pholes-pruuuo (-spring) 1359. 1456. 1613.
Piast 1391.
Picus (woodpecker) 1487.
piderit (picklock) 1597.
Pikker 1342.
pileati (priests) 1316.
pilosus 1426.
pilwiz, bilwiz 1423.
Piper, Pippe kong 1413.
Pita-maha (Brahma) 1290.
pixy 1409. 1431.
plague 1667.
Pleiades 1509.
plica Polonica 1419.
plough carried about 1366.
Pluto 1323. 1328. 1538.
Plutus 1575. 1599.
Poghoda (weather) 1573.
Pchjan's daughter 1511. 1625.
Pohjola 1501.
Poine (plague) 1667.
pol-graben (-dike) 1612.
Pollux 1390.
polter-geist (noisy sprite) 1432.
Polyphemus 1439. 1440-2.
Poppo (a hero) 1393.
porperiina (rain-maker) 1458.
Poseidon (Neptune) 1542.
possessed 1609.
poster-nights 1467.
Potrimpus 1299.
potz ! (for Gottes) 1285.
Poulpikan (an elf) 1433.
precari (pray) 1293-4.
Precht, Berhta 1762.
Priapus 1354.
priest's wife 1821. 1860, xxxiv.
primsignaz 1279.
Pripegala 1354.
Prometheus 1451. 1462.
proof against shot, steel 1631.
Proserpina 1323. 1538. 1558.
Proteus 1436.
przipolnica, pshipolnica 1661.
Psyche 1545.
Ptah 1450.
puk, puki (homesprite) 1431.
Pulch (woodspritel 1360.
Pulloineke, Pulhoidchen 1359.
pump-hut (goblin) 1433-4.
pygmffii 1415. 1420.
l^yssling (dwarf) 1412.
ra (sprite) 1407. 1431.
rabat (goblin) 1433.
racketing sprite 1432.
Radbod 1280.
riidels-fiihrer (wheel-bearer) 1348.
Eadost (joy) 1340. 1544. 1620.
ragin (deity) 1291-2.
Eagirist 1867. 1869.
ragna-rokr (twilight of gods) 1541.
Rahus (demon) 1501.
rai (paradise) 1544.
rainbow 1510-1. 1550. 1801. 1845.
rain-making 1342. 1458.
rajani (night) 1541.
rakshasa (giant) 1440.
rakud, reced (temple) 1312.
Ran 1374.
rauch-fihs (Whitsun sluggard) 1533.
rauch-nacht 1758. 1767, line 219.
Redbeard 1418.
redbreast 1490.
pe?a (easily) 1378.
Eekan (Attila's wife) 1364. '
relics 1666.
religio 1313.
Reto = Krodo 1352.
Rhea's bath 1365.
ribhus 1410.
Rigr 1361.
Rindr 1363-4.
Risa-land 1442.
Robigo 1424.
Robin goodfellow, R. Hood 1432.
rodor (sky) 1498.
roggen-mome (corn-spectre) 1424.
rose-garden 1415. 1544.
roses, to laugh r. 1632.
Rota 1404.
rowan-tree 1682.
Riibezahl (woodsprite) 1425.
ruhe-wisch 1789, no. 296.
INDEX.
1883
Eulla, Eylla 18G7-9.
Rumour'l.580.
Eumpelstilt 1433.
runes 1318. 1G88-9.
liunze (a giant) 1448.
Kuprecht, knecht 1432. 1436.
sacrifice 1297. 1304.
sacrificial vessels 1304.
Saj-fugel 1717.
Sffilde (fortune) 1564—9.
Saelde's wheel, messenger, horn 1568-9.
Sa3mingr (son of 0«in) 1373. 1390.
SiEtere 1601.
Saga 1377.
sahs-luzzo 1617.
Sahsnot 1351.
sal (hall, temple) 1536.
salg-ofnir 1485.
Salida (well-being) 1564—9.
salt 1619.
Sampo 1582.
Samr 1390.
Sand-.Jack, Sand-Peter (death) 1555.
Santanu 1405.
Sarrasins 1444.
Satan 1601.
Saturn 1325. 1362-3.
Satyavratas 1453.
satyr 1411.
sau-arsch, sau-kegel (whirlwind) 1371.
1470.
Sau-reussel (de%'il) 1604.
Savelios, TjXtos, sol 1499.
savitu, Lteros (rain) 1342.
Saxneat 1351. 1715.
scaturnir 1363.
Sceaf 1391. 1719-20. 1723.
sceffara (fate) 1399.
Sceldwa 1722-4. 1731.
Schalks-berg (rogue's hill) 1441.
schate bar (shade supplied) 1642.
Schellen-moritz, Shelly-coat 1435.
schelme (plague) 1666.
schem-bart, schemen (mask) 1436.
Schilbunc 1391. 1731-2.
Schlemihl's shadow 1613.
schlenz 1810, no. 812.
schmagostern 1457.
Schnellerts fa spectre) 1591.
schon-bart 1366. 1436.
schrat (woodsprite) 1424. 1763, line 85.
schratzel (woodsprite) 1410. 1424-5.
schrawaz 1425.
schreck-stein (stone of fear) 1684.
Scilfingas 1391.
Bcocca (demon) 1606.
scorlingr (valkyr) 1403-4.
Scrawunc (weather-giant) 1473.
scraz (woodsprite) 1424-5.
Scyld 1724.
Segard (Brynhild's castle) 1404.
Segumon, Mars 1391.
sei^r (magic) 1616-8.
self done, self have 1411. 1613.
Selp-hart 1575.
SemelG 1538.
Sessrymnir (Freyja's hall) 1373.
seven-league boots 1569.
sgon-aunken (dwarfs) 1411.
shadow lost 1613.
shamir (rock-blasting plant) 1598.
Shelly-coat (goblin) 1435.
shield-maiden 1397. 1403-4.
ship carried about 1365-6.
ship of fools 1366.
shoulder-blade inspected 1636-7. 1764,
line 126. 1775-6.
shooting star 1506. 1801.
shower-man (god of rain) 1.342.
Shrove-fire 1468.
Si5-grani (OSinn) 1729.
Siegfried 1599.
sieve-turning 1635.
Sif 1348.
Sigelot 1393.
Sigewunsc 1330.
Sigi (son of OSinn) 1390. 1729-30.
Signild 1404.
Sigor (victory) 1574.
Sigrdrifa 1403.
Sigrhcifundr (OSinn) 1328.
Sigrlami (sou of OSinn) 1390.
Sigri-Sr 1373.
sigstein (stone of victory) 1568. 1686.
1763, line 89.
Sigtunir (OSin's dwelling) 1328.
SigurSr 1387. 1395. 1403-5. 1540. 1591-
9. 1730.
sihle (titmouse) 1642.
sihora, sire, sir 1292.
silvanus (forest-god) 1392. 1426.
Sindbad 1447.
Sindgund 1373.
sin-flut (Deluge) 1452.
sjo-mor (watersprite) 1431.
SkaSi 1338. 1355-6. 1373. 1383.
skald 1581.
skam 1602.
skiald-mey (shield-maiden) 1403.
Ski5bla-5nir 1355-6. 1570.
Skilfingr 1391.
Sldn-faxi 1481,
Skioldr 1443. 1724. 1731.
skiptungr (changeling) 1421.
skog-suerte (woodsprite) 1428.
skogs-rd (woodsprite) 1427.
skorungr (valkyr) 1403-4.
skratti (woodsprite, giant) 1425.
slag-ruta (divining rod) 1598.
Sleep 1575.
sleeping-thorn 1674.
slegel (cudgel, divining rod) 1598.
Sleipnir (Odin's horse) 1335. 1481.
1884
INDEX.
Smertis, Smrt (death) 1560.
smoke-offerings 1304.
snake 1490-1-2.
sneezing 1116-7.
snow 1313. 1573.
snow-child 15S2.
sobotka (midsummer fire) 14GS.
Sockmimir 1392.
Sol (Latin) 1322. 1499. 1753.
Sol (ON.) 1373.
solsatire (sunset) 1513.
solstice 1466.
soothsaying 1635-6. 1775.
sorcerer 1614; sorceress 1617.
souche de noel (yule-log) 1S39.
sower, the evil 1820.
sow's dung, tail 1371.
Spange 1574.
spiders 1497-8.
spiel-hansel (Jack-player) 1442. 1560.
spirit, ghost, geist 1407.
spitting, a defence from magic 1633.
spring-wurzel 1597.
Sretia (fortune) 1571.
Sri (fortune) 1567.
stab-wurz (southern- wood) 1678.
Stampho, Stempo 1370.
Starka-Sr 1540. 1582.
stars 1505—10. 1802.
Stempe 1370.
stendel (nightmare) 1419.
Stepchen (goblin, devil) 1432.
Steuble (ignis fatuus) 1801.
stone, turning into 1446.
stonecrop 1779, no. 60.
stor-y-unkare 1340.
Strakh (terror) 1353.
striga (witch) 1618.
Stroh-ars 1366
stroking (by a witch) 1632.
subterraneans 1415. 1451-2. 1862.
Suevo monte 1390.
Sumar 1526.
Sumar-liSi 1484.
Summer and Winter, brothers 1531.
Sun 1499 ; sun-fair, -glad 1514.
sun's well 1499.
sune-wende, sun-giht (solstice) 1466.
sune-wend fires 1467.
Suuna 1373.
sunna-felt (elysium) 1544.
euperventa (omen) 1638.
sure bridge, sure death 1550-8.
Suryas (sun) 1499.
Surtr 1540.
su-stcrt, sow-tail fdevil) 1471.
Suttungr 1447. 1582.
Suvantolainen 1469.
SvaSil-fari (a horse) 1446.
Svdfnir (a snake) 1331. 1491.
Svafr-lami (OSin's grandson) 1390.
Svalr (sun's shield) 1500.
Svantevit 1352.
Svart-alfa-heim 1410.
Svart-hofKi (a giant) 1441.
Svi-Sur 1327.:
Svipdagr, Swefdag 1357. 1717. 1730.
swan-knight 1725-6 n.
sword-magic 1635. 1774.
sword-spell 1761, line 31.
Syn 1374.
Syr (Freyja) 1373.
Syritha 1373.
Tajtwa 1722-4.
taivas (sky) 1349.
talamasca (mask, spectre) 1585-6.
tauewezel (sj^asms) 1660.
Tanfana 1312. 1365.
Tauhauser 1590.
tann-gniostr (tooth-gnashing) 1347.
Tarauis (thunderer) 1339.
Tarauucnus 1339.
Tarnodurum 1339.
taterman (goblin) 1432.
Tchert (devil) 1540.
Tell 1393.
Temper 1370.
temperie (medicine) 1652.
Tempeste 1627.
Tepentiren (a goblin) 1433.
Termagant 1334.
Terror 1352.
Tharapila 1311. 1488.
thegathon 1310.
Theuth (god of rain) 1334.
Thiassi, tiazi 1362.
thief's helmet 1418 ; thumb 1624.
Thiick (a giantess) 1443.
ThorgerSr 1318.
Thor-ketill. Durcytel 1347.
Thorr 1280-3. 1323. 1377-8. 1442. 1507.
1728.
Thors-reia (thunder) 1338.
Thor-steinn 1309. 1686. ,
Thraetaono 1337.
Thri-Si (third) 1337.
l^ro^jan (initiate) 1315.
ThriVSgelmir 1441.
ThruSr 1315. 1348. 1404.
Thrymr (a giant) 1441.
Thunar, Thurr 1338.
thunder 1845, no. 61.
thunder-bolt, -stone 1686.
Thuros (god of war) 1349.
thurs (giant) 1437-8.
Thursday 1348-9.
tibr (sacrifice) 1299.
Tiermes (thunder-god) 1338-9.
Timp-hiite (homesprite) 1434.
Tina 1350.
tiodute ! 1350.
Tityos 1440.
Tive-bark tied on 1675.
INDEX.
1885
Tivisco 1349.
toad 1492-3.
toadstone 1686.
tomte (homesprite) 1431.
Torden-veir 1338. 1345.
tor-duu (thunder) 1338.
tord-wifel (diiugbeetle) 1494-5.
Toril 1347.
Toro 1342.
Toxaris 1649.
tranced 1626.
transformation 1630-1.
transmigration 1548.
Tras (tremor) 1353.
tr^ba (sacrifice) 1298.
trees, marriage of 1479.
trefue 1841, no. 28.
Trempe 1370.
Tri-glava 1505.
TpLKVfj.la (tLird wave) 1461.
Trismegistos 1334.
Tristan 1448.
TpiTO-yeveia 1337.
troll, troll (spectre) 1439. 1621.
troll skot 1471.
Tror 1388.
Trctula 1650.
trud, trute 1419.
true as day, as death 1512. 1558.
truge-tiefel 1419.
Trut-munt 1448.
Tuisco 1349. 1388. 1733.
Tumbo, the holy 1441.
Tuonela (hades) 1555.
tuonen koira (dragon fly) 1555.
turilas, Turisas 1437-8. 1495.
turse, tiirse (giant, devil) 1438. 1447.
Tutosel, 1588.
Typhoeus 1542.
Tyr, Tiw, Zio 1350-3.
Tyrrhenians 1438. 1444.
ubarfanguri (devil ?) 1602.
udde-hatt (cap of darkness) 1332.
Ugarthilocus 1607.
uhta (early dawnl 1518-9.
Ukko 1342. 1449.' 1686.
idf-heSinn (were-wolf) 1630.
iillerken 1415.
UUi 1414.
Ullr 1337-8. 1359. 1442.
unchristened 1586-9. 1817.
Un-fuoge (indecorum) 1374.
un-gehiure 1407. 1585.
un-gethiini (monster) 1407.
un-holda, un huld 1602. 1769.
Un-saelde (ill-luck) 1572.
Urban 1413.
UrSar-brunnr 1399.
Uriau (devil) 1602.
ur-lac, 6r-log (destiny) 15(50-1.
urolaineu (beetle) 1495.
VOL. IV.
ur-teufel 1602.
Utchaisravas (steed of Day) 1512.
vadanas 1327. .
VaSgelmir 1540.
vffitt, vitttr (wight, elf) 1407.
vafr-logi (quivering flame) 1586.
vaihts, wiht (elf) 1407.
Vala (prophetess) 1398-9. 1618.
Villaut (devil) 1452. 1602.
v.nlantinne (she- devil) 1399.
Vala-skialf 1328.
Valentin (a horse) 1482.
ValhoU 1542-3. 1593.
valkyria 1403. 1458. 1542.
valr (the fallen in fight) 1328.
Viils 1391.
vampire 1586.
Vana-dis 1398.
Vauir 1356.
vassogalate (temple) 1312.
Vilsukis (king of snakes) 1492.
viitte-lys (fairy lights) 1687.
ve, weoh (temj^le) 1308.
Vecha 1650.
Vecher (evening) 1372.
Vegdeg, Wffigdfeg 1730.
Veg-tamr (OSinn) 1713.
Veleda 1399.
Velnies 1606.
Vendels-rot tied on 1675.
Veneris, eapillus 1671.
Venus 1400. 1415. 1531.
Venus Mount 1590.
Veorr (Thorr) 1347.
ver sacrum 1532-3.
Vergiliffi (Pleiades) 1508.
Ver-goden-deel strusz (reapers' offering)
1364.
Vertumnus 1406.
Vesua (spring) 1372.
Vespera 1372.
Vestralpus, Vestri 1417.
Tettar (wights, elves) 1407. 1838, no.
162.
vetula 1737.
Victoria 1403.
victory, stone of 1568. 1686, 1763, line 89.
Victovali 1407.
Vi^arr 1545.
Videvut 1326.
VitJrir (0-Sinn) 1333. 1473. 1582.
Vielona (god of souls) 1560. 1584 5.
vigadeinu (tribulus) 1679. 1682.
Viga-guS (war-god) 1350.
Vig-ri-Sr (battle-field) 1541.
Vila (fairy sister) 1406. 1470. 1595. 1671
Vili, Vilir 1337.
Vilkinus 1392.
vince Luna I (win, Moon) 1740.
Vind-Alfr 1417.
Vind-heim 1469.
K U
1886
INDEX.
Yincllei- (HeimSallr) 13G1.
Yin'^ini- 1389 u. 1729.
Yiiif^-toir i;547. 1729.
Vislmu 1484.
Visvalcarma 1452.
Yoland, junker (devil) 1003.
voleiieel 1359.
Yollaic 1G09.
Yoios 133(5.
Yolot (a giant) 1439.
A'olsunge 1391.
v51u-lei5i (vala's tomb) 1618.
Yor (faith) 1374. 1385.
vorkiekers (foreseers) 1634-5.
vorwitz (presumption) 1471.
Yuleanus 1322. 1410. 1435. 1456.
Yuodau 1326-7.
Yut 1326.
vutt 1327.
waal-riiter (nightmare) 1419.
wiidel, wiidal (lunar phases) 1819.
walir (true) 1512. 1558.
waidelot (priest) 1317.
Wainiimoiuen 1378. 1441. 1453. 1462-9.
1511. 1582-3.
wake, tree ! 147i). wake, Fortune ! 1575.
AValadamarca 1399.
Wnlarana 1693.
^Yalburgis-uight 1619-20. 1781-3. 1799.
1805. 1812-9. 1824.
Walburg's fire 1466.
wald-frau (forest woman) 1405.
wald-singer 1490.
walks, wanders (of a ghost) 1585.
wal-rider (nightmare) 1419.
wait-man (wild man) 1426.
walt-miune (wood-wife) 1406. 1426.
Wandel-muot (fickleness) 1369.
wanno-weho (sparrow-hawk) 1487.
^Vartburg war of poets 1583.
wasser-liiss (water sprite) 1429. 1430.
^Yate 1392.
water-bird (sluggard) 1459.
kelpie, -mom 1429.
saints 1473.
Watzmann (a giant) 1446.
"\Vaude, Waudl-gaul 1336.
wax-figures 1628. 1637. 1761. 1772.
weasel 1639.
weather-cock 1485.
lords (Paul, John) 1469.
witch 1627.
wechsel-balg (changeling) 1421. 1777.
Weckolter, ^"rau (juniper) 148U.
wedel (lunar phase) 1819.
Wedki 1299.
week, days of the 1323 — 6.
\Vegdjeg 1729-30.
wegc-warte (phuitain) 1547.
weichsel-zopf (plfca) 1419.
Weidewut 1326.
weise (orphanus) 1685.
weise frau 1398. 1405-6.
weis-hexen 1615.
weles, weMkas (ghosts) 1546. 1584. 1595.
Welf (whelp) 1391.
Welnas (god of souls) 1560.
Wendel-muot (fickleness) 1369.
wendil-meri (ocean) 1460.
Wensco 1330.
were-wolf 1629-30. 1746. 1826.
Westerfalcna 1717.
wester-barn 1586.
hemd (chrism-clotb) 1811.
mane 1503.
Wilt (child's caul) 1570. 1586.
Westralp 1417.
wetter-giogo (salamander) 1346.
leich (lightning) 1343.
stein (thunderbolt) 1344.
wheel of fortune 1567-8.
wheel-burning 1467-8.
wheel-rolling 1348. 1371.
whirlwind 1798-9. 1847.
white lady 1318. 1371. 1401. 1571. 1595.
wicke-weib (witch) 1809.
Widu-kind 1406.
widu-minna 1406.
Wielant 1392.
wih, weoh (temple) 1308.
wiht, wight (elf) 1407.
wild fire 1464.
wild host, hunt 1587.
wildiu wip 1405-6. 1426.
wil-salda (fate) 1561.
wind 1846.
Windis-prut (whirlwind) 1470.
wind-selling 1473-4. 1742-4. 1762, line 65.
Wintar 1529. 1531.
Winter-troll 1429.
Wipune 1583.
wise-woman 1398. 1405.
Wish 1328. 1422-3.
wishing-gear, etc., .sec wiinschel. *
wisod (sacrifice) 1298.
witch, see hexe.
Wittich 1392.
wizago, wizard 1615. 1748-9.
wizod (sacrifice) 1298.
Wodan 1326-8. 1526.
Wode 1417. 1556. 1587.
VVodenes-weg 1334.
Wodens-torp 1335.
Woden-tungel (-star) 1336.
Wodes-heer (-host) 1327.
Woens-let (-lith, -limb) 1337.
Woldan 1327.
wolf, she-wolf (valkyr) 1404.
Wolf-bizo 1645.
wolf-riding 1618.
Wolken-burg 1544.
woman reverenced 1396.
wood-pecker 1598.
INDEX.
1887
wood-wife, .?/>(' waldfrau, holzweib.
wood-wo.se (satyr) 1426.
wool, wrapt in 1630.
Worblestriiksken 1413.
■wudewasa, wudewicht (satyr) 1426.
■wudu-mar (echo) 1412-3.
wiietendes beer (furious host) 1587.
"wiiet-gusz 1390.
\viillfekes-lfjcker (dwarf's caves) 1415.
wulpin, wylpen (valkyr) 1404.
Wunschelburg 1330.
wiinschel-dinge (wishing-gear) 1384.
{.'ferte, -ruthe (-rod) 1-598.
hut (-hat) 1569.
wunder-blume 1596-7.
wuuderer (wonder-worker) 1591. 1614.
wunnilo (paradise) 1544.
Wunsch (wish) 1328. 1422-3.
Wuotan 1326-8. 1471.
Wuotilgoz 1390. 1469.
wurm-garten, -sal (hell) 1540.
Ward, Wurt, Wyrd (destiny) 1399.
Wusc-frea 1330.
Yama (death) 1378.
Yggdrasil 1331. 1536.
Yggi- 1288. 1331. 1-347. 1582.
Ymir 1442.
Yngvi, Ingui 1717-8. 1734.
yrias 1740, xxiv.
yule-clog 1826.
Zeus 1327.. 1333-4. 1337-9. 1.343. 1377.
1414. 1429. 1458. 1469. 1471-4.
1539. 15f;iJ-l.
ziefer (sacrifice) 1299.
Zies-burc (Augsburg; 1350.
Zio 1471.
Zisa, Csia 1372.
zit-vogel (time-bird) 1488.
zloto-baba 1290.
zwerg. zwergin (dwarf) 1409. 1861.
Zygainer (gipsies) 1775.
Bntlei & Tanner, The 8«lwo<xlf'niituig Works, Frome, and Londdk.
August 1888.
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Educational Works.
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Helps' Course of Poetry, for Schools. A New Selection from
the English Poets, carefully compiled aud adapted to the sevei-al standards
by E. A. Helps, one of H.M. Inspectors of Schools.
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Picture School-Booka. In Simple Language, with numerouB
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The Infant's Primer. 3(1.— School Primer. 6d.— School Reader. By J.
Tilleard. Is.— Poetry Book for Schools. Is. — The Life of Joseph. Is.— The
Scripture Parables. By the Rev. J. E. Clarke. Is. — The Scripture Miracles.
By the Rev. J. E. Clarke. Is.— The New Testament History. By the Rev.
.T. G. Wood, M.A. Is.— The Old Testament History. By the Rev. J. G.
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*Tlie Two Parrots. A Tale of the Jubilee. By M. E.
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*Life of Coliimbus. \
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Great Englishmen. Short Lives for Young Children
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Great Scotsmen. Short Lives of.
*Mastennan Ready. ByCapt. Marryat. Illus. (Abgd.)
*Scott's Tahsman. (Abridged.) \
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Parables from Nature. (Selected.) By Mrs. Gatty.
Lamb's Tales from Shakespeare. (Selected.)
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Marie : Glimpses of Life in France. By A. E. Ellis.
Poetry for Boys. Selected by D. Munro.
'*Southey's Life of Nelson. (Abridged.)
*Life of the Duke of WeUington, vrithMaps andPlans.
*Sir Roger de Coverley and other Essays from the
Spectator.
Tales of the Coast. By J. Runciman.
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London : GEORGE BELL & SONS, York Street, Covent Garden.
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This book is DUE on the last date stamped below.
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